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 bond and dutie of man towards himselfe. CHAP. XIIII.

SEeing that loue rightly ordered in man begin∣neth of himselfe, we will begin thys matter from that member, which the Prophet hath put in the first place, that is, To doe iustly. Which pertay∣neth to the spirit and hart of the Iudge: and this duty man oweth to himselfe. It is the part of a good Iudge, to haue his prouince well composed and ordered. And because in man,* 1.1 as in a little Common-wealth, two principall parts are to be reformed, that is, the body with all his members and sences, and the soule with all her affections and powers, it is necessarie that these parts should be reformed, and well ordered, according to the rule of Vertue, which we will declare in thys place. And so a man shall repay and render that he oweth to himselfe.

¶ Of the reforming of the body.

TO the reformation of the body first an orderly discipline of the exteriour man is required; that that may be obserued, which Saint Augustine requireth in his rule: that is, that there be nothing in thy gate, in thy state, or in thy sitting, or in thy clothing, that may offend any mans eyes: but that all things be agreeable to thy profession.* 1.2 Wherefore the seruant of GOD ought especially to be carefull, that his conuersation amongst men be graue, humble, sweet, and curteous, that as many as do conuerse with him, may alwaies be edified, and may daylie be bettered through his good example.

The Apostle would haue vs to be a good sauour, which may communicate & participate hys sweet smell to euery thing that it partaketh with. The hands which haue handled any fragrant

and odoriferous thing, participate of the smell: so the wordes, the deedes, the iestures, and the conuersation of the seruants of God ought to be such, that what man soeuer vseth them fami∣liarly, may be edified; and after a certaine manner be sanctified by their examples and conuersation.* 1.3 Thys is the especiallest fruite, which springeth of this modestie: which is as a silent Preacher: for not by the noyse of words, but by the examples of vertues he inuiteth man to glorifie GOD, and to embrace Vertue. Wherefore also our Sauiour himselfe stirreth vs vp vn∣to thys, when he sayth;* 1.4 Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in hea∣uen. To whom agreeth Esay, when he sayth; that the seruaunt of the Lord is like to beautifull vvood, planted of God, vvhich whosoeuer seeth, will glorifie the Lord.

We must heere obserue, that a man ought not therefore to doe good workes,* 1.5 that hee may be seene: but as Saint Gregory sayth, Good workes are so to be doone in publique, that the in∣tent may remaine in secret: that by our good workes wee may giue an example to our neighbour, and by our intent to please God onely, we may alwaies wish that they may remaine secret.

The second fruite of thys composition and orderly disposi∣tion, is,* 1.6 that the exteriour man is the best keeper of the interior, and notably preserueth deuotion: for betweene eyther man there is a great confederacy, and neere league; that that vvhich is done of one, is forthwith cōmunicated to the other: and the course being altered, that which this doth, hee communicateth it to the other: that if the spirit be wel disposed, immediatly the body is well composed; and contrarily, if the body be ill orde∣red, the spirit also putteth on the same habit. So that one of thē is as it were the glasse of the other. For euen as whatsoeuer thou doost,* 1.7 that also the glasse opposed to thee doth imitate: so also whatsoeuer eyther of these two men dooth, forth-with one of them imitateth it: and therefore the outward modesty and gra∣uity much helpeth the inward: and surely it is a matter of great wonder, to finde a modest and a quiet spirit, in an immodest & vnquiet body.* 1.8 Hence it is that Ecclesiasticus saith; He that is too hastie in his gate, shall offend. Insinuating by this kinde of speak∣ing, that those to whom that grauitie is wanting which becom∣meth

Christians, doe often stumble, and fall through many de∣fects, as they who lift vp theyr feete too lightly, when they goe.

* 1.9 The thyrd fruite of this vertue is, that by it a man preserueth that graue authority, which is agreeable both to his person and place, especially if hee be a man seated in dignity: as holy Iob kept his, as he testifieth of himselfe, saying: The light of my coun∣tenaunce did not fall to the earth.* 1.10 And a little before; When I went out to the gate, euen to my iudgement seate, and when I caused them to prepare my seate in the streete. The young men saw mee and hidde themselues, and the aged arose and stoode vp. The Princes stayed talke, and layd theyr hand on theyr mouth. The voyce of Princes was hid, and theyr tongue cleaued to the roofe of their mouth. So great was their reuerence towards Iob. Which grauity, that it might be free from all pride, thys holy man had ioyned vnto it so great curtesie, that hee sayth of himselfe, that sitting in his throne as King, his Princes and people standing about him, he ceased not to be an eye to the blinde,* 1.11 a foote to the lame, and a father vnto the poore. We must here note, that as benignity and curtesie, and the good carriage of the outward man is commendable, so to affect company and societie too much, too much to care for the fur∣niture and accoustrements of the body, too much to cherish & make of the exteriour man, is faulty and immoderate. Where∣fore Ecclesiasticus sayth:* 1.12 A mans garment, and his excessiue laughter, and going declare, what person he is. Like to thys is that which Salomon sayd;* 1.13 As the face of the lookers are beheld in the waters: so the harts of men are manifested to the wise; by exterior workes.

These be the commodities, which this modestie bringeth with her, and certainly they be very great. Neyther is it a thing that should delight any man, to loue too much the familiarity and company of men, to be too familiar & populer, which ma∣ny men doe, that because they would not be taken for hypo∣crites, they laugh, they vtter many vaine and idle wordes, they show themselues dissolute and carelesse in all theyr conuersati∣on: and therefore they are depriued of all these commodities. For as a learned man sayth: No man ought to violate the lawes of abstinence for the feare of vaine-glory: neyther is it meete, that for the opinion of the world, a man should leaue to be ab∣stinent.

For euen as one vice is not to be restrained or repressed by another, so no man ought to start backe from vertue, for the censure of the world.

This is that which especially and generally pertayneth to the modesty of the exteriour man in all places, and at all times. But because this modesty is most chiefely required at feastes and banquets, vvee vvill speake more largely of it in the Chap∣ter following.

¶ Of the vertue of Abstinence.

THat we may prosecute the matter begun of the reformation of the body,* 1.14 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,* 1.15 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,* 1.16 which ought to be obserued at the table, I say that Ecclesiasticus teacheth it after a singuler maner in these words;* 1.17 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;* 1.18 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,* 1.19 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,* 1.20 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:* 1.21 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,* 1.22 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,* 1.23 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.

* 1.24 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.

* 1.25 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,* 1.26 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.* 1.27 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,* 1.28 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.* 1.29

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;* 1.30 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;

* 1.31 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,* 1.32 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,* 1.33 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.

¶ Of the keeping of the Sences.

AFter that we haue chastened and reformed our bodies, ac∣cording to the rule deliuered, it is necessary also, that wee should reforme the sences of our bodies; in which thing the seruants of God ought carefully to watch, and to vse especiall heede and warines, least theyr eyes, which are as wide gates, by which all vanities enter into vs, which pierce euen to our soules, and often are the windowes of our perdition, by which death entreth, least I say that they wander and stray abroade too licen∣ciously. But especially they that attend prayer, ought warily to keepe this sence:* 1.34 both that chastitie may be preserued, and the hart being fixed, may attend his deuoier. Otherwise, the images and shapes of things, which enter into vs by this gate, doe leaue many painted toyes and fansies behind them, which hinder vs when we pray or meditate: and they make vs scarcely think of any other thing, then of that impression they haue left. For this cause deuout religious men haue beene so carefull to moderate theyr sight, that not only they haue not seene those things which might harme them; but they haue auoyded costly buildings, ••rtificiall pictures, and precious and curious workes: that they ••ight haue their imaginations pure and free at that ti••e, when ••hey were to deale with God. For thys exercise is such, and so ••elicate, that it is not onely hindered through sinnes, but also ••••rough the representation of those things, which of themselues 〈◊〉〈◊〉 not euill.

The care and watch of the eares is no lesser,* 1.35 then that of the 〈◊〉〈◊〉; for by these gates oftentimes those things enter into our

soules, which doe hinder and disturbe them, destroy & pollute them. We must not haue our eares onely shut to hurtfull mat∣ters, but also to the flying brutes & rumors of this world, which nothing concerne vs. For he that bewareth not of these things, o••••entimes when hee woulde gather his spirits together more firmely to meditate on God and heauenly things, his hart is so troubled with the remembrance of things heard, that they doe not suffer him rightly to meditate.

* 1.36 Of smelling I haue not much to say; seeing that to carry a∣bout strange and outlandish smels, and fumigations, or to be de∣lighted with them, besides that it is the property of lasciuious & sensuall men, it is also infamous, not onely for men, but also for honest and chast women.

* 1.37 Of the tast also something were to be added, but that wee haue already spoken of it in the precedent Section, when we handled Abstinence.

Of the keeping of the tongue.

THE tongue is a copious theame to discourse of; for as the Wiseman sayth,* 1.38 Death and life are in the power of the tongue. By which words it is manifest, that all the good and ill of man consist in the good or ill keeping of this member. Saint Iames the Apostle admonisheth vs of thys watch and guarde, saying; Behold, we put bits into the horses mouthes, that they should obey vs, and we turne about all theyr body.* 1.39 Behold also the shippes, vvhich though they be so great, and are driuen of fierce windes; yet are they turned about with a very small rudder, whither soeuer the Gouernour listeth. Euen so the tongue is a little member, and boasteth of great things: beholde, howe great a thing a little fire kindleth? And the tongue is fire, yea a world of wickednes: so is our tongue sette amo••g our members, that it defileth the whole body.

That we may gouerne and rule thys member well, we must obserue foure things:* 1.40 that is, what is to be spoken, the manner how it is to be spoken, the time when it is to be spoken, and the cause why it is to be spoken. First therfore we will handle what is to be spoken:* 1.41 that is, the matter, which wee would speake of▪ Wherein that of Paule is to be obserued; Let no corrupt com••••∣nication proceed out of your mouthes: but that which is good, to 〈◊〉〈◊〉 vse of edifying,* 1.42 that it may minister grace to the hearers. And 〈◊〉〈◊〉

another place, showing more plainly what is corrupt commu∣nication, he sayth: But fornication,* 1.43 and all vncleannesse, or coue∣tousnesse, let it not be once named among you, as it becommeth Saints, neyther filthines, neyther foolish talking, neither iesting, vvhich are things not comely.

Euen as therefore Saylers are wont to haue all dangerous places noted and deciphered in theyr Mappes,* 1.44 by which theyr shyppes might be endangered and hazarded; that they may a∣uoyde them: So the seruant of God ought to haue all kinde of corrupt speeches noted and sette downe, that he may not be en∣dangered by them. Neither oughtest thou to be lesse faythfull and silent in these, which are commended vnto thee, that thou shouldest conceale them, then the Saylers doe, who knowing of a dangerous Rock, are very wary not to discouer it, least they should be ieoparded vpon it.

In the manner of our speaking wee must be circumspect,* 1.45 that we speake not too finely & delicately, too vnaduisedly, too affectedly, too curiously, and with wordes too exquisite: but with grauity, leysurely, and with gentlenes, simple and plaine wordes. Here he that speaketh is to be admonished, that hee be not head-strong & obstinate, of theyr nūber that would alwaies ouercome: for by this oftentimes the peace of conscience is di∣sturbed, charitie, patience, & our friends are offended. It is the part of a generous and noble minde, sometimes to giue place, and in disputation to giue the victory to another. It is the part of wise and discreet men, to follow the counsaile of the VVise-man, who sayth,* 1.46 In many things be as one that is ignorant be as one that vnderstandeth, and yet hold thy tongue. If thou be among great men, compare not thy selfe vnto them, and when an Elder speaketh, babble not much.

The thyrd thing which ought to be obserued,* 1.47 is the time: that is,* 1.48 that we speake in due time, for as the Wise man saith; A wise sentence loseth grace when it commeth out of a fooles mouth, for he speaketh not in due season.

The last is the end and intent,* 1.49 which we ought to haue when we speake. For some speak good things, that they may be coun∣ted Saints: others, that they may make boast of their eloquence and subtilty of wit; the first is an hypocrite, & the other a vaine-glorious

bragart and a foole. Therefore he that speaketh, ought to mark, that not only his words are good, but also that the end be good, for which hee speaketh thē. But then the end is good, when the glory of GOD, and the profit of our neighbour are onely sought. Also we must respect who speaketh: whether a young man amongst old men, an idiote among wise men, or a prophane man among those that be religious. To be briefe, when the wordes of the Speaker are not heard, silence may be laudably kept. All these things hee ought to obserue who spea∣keth, least hee offend: and because all men are not able to ob∣serue all these, therefore it is the safest remedy, to take refuge in the Hauen of silence: for by silence and sole cogitations, a man may satisfie all these precepts. Thys is that the Wise man sayth, Euen a foole when he holdeth his peace,* 1.50 is counted wise.

¶ Of the mortification of the affections.

AFter that we haue thus ordered & reformed the body, with all the sences, yet the greater part of busines stil remaineth: that is, the moderating of the soule, with all her faculties and powers. And first of all the sensuall appetite offereth it selfe, which comprehendeth and containeth all the lustes and carnall motions: as are loue, hatred, mirth, mourning, lust, feare, hope, indignation, and such like perturbations. This appetite is the ignobler part of our soule, which maketh vs like vnto beastes, which are led in all things by their affections & appetites. Thys appetite maketh vs waxe brutish,* 1.51 and mightily draweth vs to earthly things, whilst it with-holdeth vs a farre of from heauen∣ly things. This is the vaine, this is the fountaine of all euills and mischiefes, that are in the world, and the chiefest cause of our destruction.* 1.52 Therefore Saint Bernard said: Let thine owne will cease and giue place, and there shall be no hell. For against whō should that fire rage, but against thine owne will? For thyne owne will impugneth God, and is lifted vp against him. It is it that robbeth Paradice, & enricheth hell, that maketh the blood of Christ of none effect,* 1.53 and subdueth the world vnder the iu∣risdiction of the deuill. For in thys part is the shop and Store∣house of sinne: for out of it sinne draweth strength and armor, to wound more cruelly.

This is in vs another Eue, which is the weaker part, & more inclined to the inferiour matters of our soule; by which the old serpent inuadeth our Adam, that is, the superiour part of our soule, in which the vnderstanding and the will is, inuiting it to lift vp his eyes to the forbidden tree. This is that part, in which originall sinne doth especially show his strength, and in which it hideth the greater aboundance of his poyson. Heere are fights, here are fallings, here victories, and here crownes. Heere I say, are fallings of the weake, victories of the strong, crownes of the Conquerers: to be briefe, here is the whole warfare & exercise of vertue. For in taming and restraining this cruell and fierce beast, a great part of the exercise of morrall vertues consist. This is the Vineyard in which we must continually labour: and the Garden which we must without intermission till. Here are sun∣dry weedes and noysome plants, which must be pulled vp, that the young & tender sprigs of Vertue may be grafted into their place. It behooueth therefore the seruant of the Lord alwayes to walke in thys Garden with his weeding-knife in his hande, with which he may cutte vp and eradicate the superfluous and pernicious plants, which grow and spring vp among the good: or that like a wise Leader & a good Captaine marching among these affections, he may restraine, guide, and direct them, some∣times by enlarging, sometimes by brideling and plucking in the raynes: that they may not wander as they list; but that they may be led and guided according to the prescript and lawe of reason.

Thys is an especiall exercise of the sonnes of God,* 1.54 who are no more gouerned by the affections of flesh and blood: but by the spirit of GOD. Thys is the difference between spirituall and carnall men: for these are ruled by the lusts of the flesh, like brute beastes: the other are mooued by the spirit of God; and by reason. Thys is that mortification, and laudable mirth, which the Scripture doth often mention. This is that mortification & sepulture to which the Apostle inuiteth vs so often. This is that Crosse, and the denyall of our selues, which the Gospell prea∣cheth vnto vs. Thys is to doe iudgement and iustice, which so often is repeated in the Psalmes and in the Prophets. Heere all our strength is to be expressed; hether our labours prayers, and

exercises must be intended.

It is here also necessary that euery one very well know and discerne his owne disposition, and naturall inclination: for in what part so euer he feeleth chiefely this inclination, let him know that in that part he is most endangered. And although we are continually to warre with all affections,* 1.55 yet especially vve are to fight with the appetites of honours, pleasures, and riches. For these be the three fountaines, and vaines of all euils. Let vs beware that we doe not couet or desire alwayes that our owne will may be done, and our owne affections satisfied: for this is a most dangerous vice, most powerfull to cast a man out of his right vvits, and to mad his mind. Which vice is very common and familier to mighty and great men, and to those that are ac∣customed to raigne and rule ouer others. Wherfore it shall be very profitable for them to exercise themselues in matters con∣trary to their appetites and humours, and to depriue their will, yea of things lawfull, that they may be more prompt and ready to temper and moderate themselues in things vnlawfull. For this exercise is no whit lesse required, that a man may as well be ready in spirituall armes, as in carnall: yea, so much the more, as the victory is greater and more difficult to conquer himselfe and the deuill, then all other things. We must also be exercised in humble and contemptible duties and offices: and not aspire to dignities and honours: for the world can giue nothing, nor take away any thing from him,* 1.56 vvho hath God for his inheritance, and his treasure.

¶ Of the reforming of the Will.

TO the attainment of this fore-sayd mortification the mode∣rating and reforming of the superiour vvill, which is the rea∣sonable appetite, is much auaileable: which among others we ought to moderate and adorne with three holy affections; as are,* 1.57 Humility of hart, Poorenes of spirit, and an holy Hatred of our selues. For these three doe make the busines of mortifi∣cation very easie. Humility, as Saint Bernard defineth, is a con∣tempt of our selues, which springeth of a deepe and true know∣ledge of our selues. For it is the property of this vertue to cast out of the soule all the branches, and all the daughters of Pride,

with the whole progeny of ambition; and to cast vs downe vn∣der all creatures, and to think that any other creature, if so it were giuen vnto him of God to worke well (as it is giuen vnto vs) would be much more gratefull, and would bring forth many moe fruites, then we doe. Neyther is it sufficient that man hath this contempt of himselfe hid within him; but it is necessary, that it should appeare and show it selfe in his conuersation, so that in all things as much as may be hee show himselfe most humble, according to the quality of his estate, hauing no regard of the iudgement and estimation of this world, which perhaps opposeth her selfe against him. Wherfore it is necessary, that all our actions and affaires haue a relish of humility and pouerty; and that we submit our selues for the loue of God, not onely to our elders and equals, but also to our inferiours.

The second thing which is required in this place, is the po∣uerty of spirit,* 1.58 which is a voluntary contempt of the things of this world, and a minde content with that estate, which is alot∣ted of God, although it be meane and low. At this stroke that roote of all mischiefe is cut vp, which they call couetousnes, and it bringeth to man so great peace and tranquillity of hart,* 1.59 that Seneca is not afraid to say; He that hath his gate shut to the lust of his desires, may for felicity contend with Iupiter himselfe. And in another place; No man else is worthy of God, but he that hath contemned riches. Hath he little, that chilleth not for cold, that hungreth not, that thirsteth not? Iupiter hath no more. He hath neuer little that hath inough. This sayth Sene∣ca. By which words he intimateth that the felicity of man con∣sisteth in the satiety and contentednes of the harts desire. He that commeth to this stayednes and quiet of desire, he may say, that he is come to the height of felicity, or at least hath attayned a great part of it.

The third affection is, an holy Hatred of our selues; of which our Sauiour sayth,* 1.60 He that loueth his life, shall lose it, and he that hateth his life in this world, shall keepe it vnto life eternall. Which doctrine is not to be vnderstoode of a peeuish and a peruerse hate, as the desperate doe hate themselues: but it must be vn∣derstood of an hate, which the Saints beare towards their owne flesh, as against a thing, which was the cause of many and great

euils, and which hindred much good: and therefore they han∣dled it not according to the will and lust of it, but according to the prescription of reason; which cōmaundeth, that we should often handle it, not as a Mistres, but as a seruant of the spirit; otherwise that of the Wise-man will happen vnto vs; He that delicately bringeth vp his seruant,* 1.61 afterwards shall finde him obstinate and cont••macious.

Wherefore in another place we are admonished, that wee should smite it with clubs as an vntamed beast, and bridle it; The yoke and the whip,* 1.62 sayth Ecclesiasticus, bow downe the hard necke: so tame thine euill seruant (that is thy body) with the whips and correction. Send him to labour, that he goe not idle: for idlenes bringeth much euill. Send him to worke, for that belongeth vnto him: if he be not obedient, put on moe heauy fetters. That he insult not, nor waxe proud, that he be not idle, and rush into open wick∣ednes. This holy hatred is much auaileable in the busines of mortification: that is, it is very conducent to the mortifying and cutting away of our euill desires, although it be hard and diffi∣cult. For without this hatred how can we make incision,* 1.63 and draw forth blood, and greeuously wound a thing so dearely be∣loued of vs? For the arme and strength of mortification getteth valour not onely from the loue God, but also from the hate of our selues: by vertue of which strength and valour man doth not excruciate his soule of passion, but as a seuere Chirurgian doth cleanse and wipe away the corruption of a member affec∣ted and putrified.

¶ Of the reforming of the Imagination.

AFter these two sensuall faculties, there are other two, which pertaine to knowledge; 〈◊〉〈◊〉 Imagination, and the Vnder∣standing; which answer to the two former: that both of these appetites may haue his guide, and knowledge conuenient and fit. Imagination, which is the ignobler of these two, is called a power of our soule, greatly weakened through sinne, & which is very haggard to be subiected vnto reason. For oftentimes as a fugitiue seruant, that departeth without licence, it rusheth out of dores, and wandreth throughout the whole world, before we vnderstand where it is. It is a faculty also very greedy, in exco∣gitating

or searching out any matter, which it hath a desire to: and it imitateth hungry doggs,* 1.64 who tosse and turne all things vpside downe, and thrust their snowt into euery dish, now lap∣ping of this, now of that: and although they are beate from it, yet alwayes they returne to their repast fore-tasted. This facul∣ty also is very glib and fleeting,* 1.65 as a wild and an vntamed beast, flying very swiftly frō one mountaine to another, least it should be taken and restrained: for it cannot abide a bridle or a bit: neyther is it willing to be gouerned or managed of man. Not∣withstanding this licenciousnes and naturall wildnes, there are some,* 1.66 that daily make it worser: as they, that bring vp their chil∣dren most deliciously & daintily, permitting them to vage free∣ly, whether so euer they list, and to doe whatsoeuer pleasure wil∣leth them, without any reprehension. Wherefore when as man would, that this imagination should quietly persist in the con∣templation of Diuine things, it is disobedient and immorige∣rous, because it hath accustomed to wander licentiously, neither acknowledgeth it any moderation. Therfore it is needfull that after we haue acquainted our selues with the bad conditions of this beast, that we restraine it, and that we bind it to a cratch, that is, to the consideration of good & necessary things, and that we commaund it perpetuall silence in all-other things. So that, as a little before we haue bound the tongue, that it speaketh not any thing, but good words and to the purpose; so let vs bind our imagination, that it may remaine and continue in good and ho∣ly cogitations, and to all other that we shut the gate against it. Herein we are to vse great discretion, to examine what cogita∣tions are to be admitted, and what to be excluded: that these may be entertained as friends, and those expelled as enemies. They that are negligent and remisse in this respect, doe let of∣tentimes those things enter into their soules, which doe not on∣ly take away the deuotion and feruour of the spirit, but also cha∣rity and loue, in which the life of the soule consisteth. Whilst Isboseth the son of Saul slept on his bed,* 1.67 his murdering seruants came in vpon him, slew him, and tooke away his head. In like manner when as discretion lyeth slumbering, whose duty it is to purge and seuer the fruite from the chaffe, that is, profitable and good cogitations from the bad and hurtfull, those often∣times

enter into the soule, which kill it, and depriue it of life. This diligence is not onely conducent for the preseruation of life, but to keepe silence, and it much furthereth prayer. For an vnquiet and a troubled imagination, doth not suffer a man to pray without variety of cogitations, and vagaries of the sences: but that which is quiet, and reduced into order, very easily per∣seuereth in prayer.

¶ 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,* 1.68 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,* 1.69 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.

* 1.70First 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,* 1.71 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,* 1.72 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,* 1.73 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,* 1.74 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,* 1.75 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,* 1.76 but a wise man keepeth it in till afterward.* 1.77 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;* 1.78 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,* 1.79 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,* 1.80 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,* 1.81 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,* 1.82 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,* 1.83 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.* 1.84 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,* 1.85 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,* 1.86 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.

¶ Of the wisedome, which concerneth the practise and effec∣ting of things.

WIsedome is also necessary in acting and effecting matters, least we fall into errors, which afterwards are not amen∣ded but with great difficulty: whereby oftentimes the peace of the conscience is lost, and the order of life is disturbed. In which matter, these counsailes that follow may bring vs some helpe. Of the first of which the Wise-man sayth: Let thine eyes behold that thing that is right,* 1.87 and let thine eye lids looke straight before thee. By which words the Wise-man counsayleth vs, that we should doe nothing inconsideratly & vnaduisedly:* 1.88 but that we should long deliberate, and act things by nature and ripe deliberation. For which purpose fiue aduices are necessarily required. First, [ 1] that we commend our businesses to the Lord God. Secondly, [ 2] that we consider with great diligence, and with equall iudge∣ment expend, not onely the substance of the worke; but also all the circumstances of it; for if one of them alone be wanting, it is sufficient to subuert all the purposed worke. For although all the worke be well finished, with all the circumstances of it; yet if onely it be not done in due time, that is sufficient, that the [ 3] worke may be dispraysed and reprehended. Thirdly, that we consult with others, of those things, which are to be done; but let such counsaylers be few in number, and those very choyce. For although it is behoofefull to heare the censures and opini∣ons of all, that the busines may be better examined: yet let the conclusion and determination of the thing be in few mens po∣wers, least it proue faulty. Fourthly, it is very necessary that a [ 4] certaine time be graunted for our deliberation: whereby both by the diuturnity of time, and experience of conuersation, those may be knowne, whose aduises we vse, whether they be good or bad: and so their sentences and opinions may be prooued. For oftentimes men in the beginning of their conuersation doe seeme to be that, which afterwards they are not found to be; ••o also their aduices at the first seemed profitable; but afterward•• [ 5] being better examined they are refused and reiected. Fiftly and lastly, the foure stepdames of wisedome are diligently to be es∣chewed and auoyded; which are, Praecipitation, Passion, Ob∣stinacy

in selfe opinion,* 1.89 & vaine Foolishnes. For Praecipitation and headlong rashnes deliberateth not, Passion blindeth, Ob∣stinacy shutteth the gate to good counsailes, and vaine Foolish∣nes whatsoeuer deliberation it entreth into, destroyeth and con∣taminateth it.

It belongeth also to this vertue, to flye extremities, and to keepe a meane.* 1.90 For vertue and truth refuse extreames: and doe fixe their seates in a meane. All things are neuer to be re∣prehended together, all things are neuer to be allowed toge∣ther: [ 6] we must neuer deny all things, neuer beleeue all things, neuer distrust all things; we must neuer condemne many for the fault of few, nor iustifie all for the holines of some: But in all things it behooueth vs to follow the rule and prescript of rea∣son; and beware, that we be not drawne by the violence of our perturbations to extreames.

And it is a rule of wisedome, in iudging of things, not to re∣spect eyther the ••ntiquity, or the newnes of them, that by it they [ 7] should eyther be approued or disproued:* 1.91 for there are many euill things, which a long time haue beene vsed; and there be many good things, lately found out: so that antiquity is ney∣ther sufficient to iustifie that which is euill; nor newnes to con∣demne that, which is good: but in all things iudgement ought to be taken from the price and valour of things, not from the ••eares. For from antiquity to sinne there commeth no other ••hing, but that it is lesse curable: neyther doth newnes take any ••hing from vertue, but that it is lesse knowne.

It is another rule of wisedome, not to be deceaued in figures [ 8] ••nd apparences of things;* 1.92 so that forth-with me pronounce ••ur opinion of them: for all is not gold that glittereth, nor all ••ood that hath the shadow of goodnes. Oftentimes vnder ho∣••ey there is gall, and vnder flowers thornes are hid. Remember ••hat Aristotle sayth, Some lyes haue more apparency and sem∣••ance of truth, then truth it selfe. It may also be, that euill hath ••ore likelihood of goodness then goodnes it selfe. And aboue 〈◊〉〈◊〉 things it is to be obserued, that as to proceede with grauity is ••igne of wisedome; so to goe forward with leuity and careles∣••s, is a token of folly.* 1.93 For this cause, in these sixe things thou ••ghtest to be very circumspect and prudent, that is, in belee∣uing,

in yeelding, in promising, in determining, in conuersing with men, but especially in anger: for often-times it hath been noted that men haue falne into very great dangers, who in these haue beene light and carelesse.* 1.94 For to beleeue easily, springeth from the lenity of the hart: to promise easily, taketh away the liberty: to yeeld easily, begetteth occasion of repentance: to determine easily, is next to the danger of erring, as it happened to Dauid in the cause of Mephiboseth: to be easie in acquain∣tance and conuersation, bringeth contempt: lastly, to be easily angry, is a manifest token of foolishnes. For it is written, He that is patient,* 1.95 hath much wisedome: but he that is soone displeased, exal∣teth foolishnes.

¶ Of certaine meanes, by which this vertue is gotten.

TO the attainment of this vertue, amongst many other means, the experience of errors past, and the euent of things, both of our owne, and of others well brought to p••••se is conducent and auaileable: for from these many counsailes and rules of wisedome are for the most part taken; and for this cause it is sayd, that the memory of auntient things is a familier helper and a mistres of wisedome; and that the present day is a Scholler of the former.* 1.96 Wherfore Salomon sayth also; The thing that hath beene, commeth to passe againe, and the thing that hath beene done, shall be done againe. For by the things past the present are iudged, and by the present the things past. But aboue all things profound and true humility of hart, helpeth very much to the obtayning of this vertue: as on the contrary side pride hinde∣reth and destroyeth all. Therefore it is written; Where there is humility, there is wisedome. Besides this all the holy Scriptures doe proclaime, that God is the teacher of the humble, and a mai∣ster vnto the little ones, who reuealeth his misteries vnto them▪ Neuertheles our humility ought not to be such, that it shoul•• be subiected and ouer-ruled by euery ones opinion,* 1.97 and be ca∣ried about with euery wind. For this is not humility, but insta••bility, and debility of hart. To this vice the vvise-man bein•• willing to vse a remedy, sayth: Be not too humble in thy wised•••• As if he should say,* 1.98 A man ought to be constant in the 〈◊〉〈◊〉 things, he professeth, being founded on a iust and a catholi••••

foundation; nor ought he to be easily remoued from his pur∣pose: as some weakelings are, who suffer themselues to be sedu∣ced by euery opinion, and to be tossed and turned euery way.

The last thing, which is most profitable for the attayning of this vertue, is humble and deuout Prayer. For seeing that it is an especiall duty of the holy Ghost, to illuminate mans vnder∣standing with the gift of Science, wisedome, counsaile, and vn∣derstanding: with how much more humility & deuotion man commeth to the holy Ghost, bringing the hart of a Disciple and a little one; so much more perfectly is he instructed, and hono∣red with these heauenly gifts. Matter is not wanting vnto vs, to discourse of this vertue more copiously, (for seeing that it is the guide & conducter of al other vertues, it is necessary that being the leader it should not be blind, least the whole body of ver∣tues should be darke and without eyes) yet seeing that we ende∣uour to be briefe, we will be no more prolixe. And because all those things hetherto spoken pertaine to the reformation of ones selfe, and to the composition and well ordering of his bo∣dy and soule, which is the first part of the iustice and righteous∣nes, which before we haue set downe: it remayneth that now we speake of the second part, which teacheth what man oweth to his neighbour.

Notes

• * 1.1

  The parts to be refor∣med in mā.
• * 1.2

  What ma∣ner of con∣u••rsation man ought to haue.
• * 1.3

  The first fruit of this modesty.
• * 1.4

  Math, 5,
• * 1.5

  A caution.
• * 1.6

  The second fruite.
• * 1.7

  A simi∣litude.
• * 1.8

  Ecclus, 19,
• * 1.9

  The third fruite.
• * 1.10

  Iob, 29▪
• * 1.11

  In the same chapter.
• * 1.12

  Eccl••s, 19,
• * 1.13

  Prou, 27,
• * 1.14

  The body ought to be h••ndled ••u∣sterely.
• * 1.15

  A simili∣tude,
• * 1.16

  Rules to be obserued in eating.
• * 1.17

  Ecclesi. 31.
• * 1.18

  Bernard in his Epistles.
• * 1.19

  Greg. in the 2▪ booke of his Morals.
• * 1.20

  A simili∣tude.
• * 1.21

  Gluttony a deceitfull pretender of y^• which is not.
• * 1.22

  Epictetes.
• * 1.23

  The touch and the tast are the ig∣noblest sen∣ces.
• * 1.24

  The ple••sure of the tast short.
• * 1.25

  Wine im∣moderatly taken how dangerous.
• * 1.26

  Ephesi. 5.
• * 1.27

  In an Epistle to Eusto∣chium of keeping vir∣ginity.
• * 1.28

  The Vine bringeth forth three kinde of Grapes.
• * 1.29

  Wine a ve∣ry bad counsayler. Much talke to be a∣uoyded.
• * 1.30

  Prou, 31,
• * 1.31

  In the life of August. chap, 22. Ierome in an Epistle to Furia.
• * 1.32

  A simili∣tude.
• * 1.33

  Bernard in his Epistles.
• * 1.34

  At the time of prayer, the eyes are especially to be kept.
• * 1.35

  The eares are to be kept.
• * 1.36

  Smelling.
• * 1.37

  The tast.
• * 1.38

  Ecclus, 18,
• * 1.39

  Iames. 3,
• * 1.40

  4. Things are to bee obserued in speaking.
• * 1.41

  The matter is to be ob∣serued.
• * 1.42

  Ephe, 4,
• * 1.43

  Ephe, 5,
• * 1.44

  A simili∣tude.
• * 1.45

  The maner is to be ob∣serued in speaking.
• * 1.46

  Ecclus, 32,
• * 1.47

  The time.
• * 1.48

  Ecclus. 20.
• * 1.49

  The intent of the spea∣ker.
• * 1.50

  Prou, 17,
• * 1.51

  The euils and mis∣chiefes of our owne will.
• * 1.52

  Bernard in his thyrd sermon of the resur∣rection of the Lord.
• * 1.53

  The inferi∣our part of the soule is to be wat∣ched & kept
• * 1.54

  The diffe∣rence be∣tweene the sonnes of God, & the children of the world.
• * 1.55

  With what affections we are es∣pecially to warre.
• * 1.56

  Note.
• * 1.57

  How the superiour part of the soule is to be refor∣med.
• * 1.58

  The pouer∣ty of spirit.
• * 1.59

  Seneca in his 18. Epist.
• * 1.60

  Iohn, 12.
• * 1.61

  Prou. 29.
• * 1.62

  Eccles. 33.
• * 1.63

  A simili∣tude.
• * 1.64

  A simili∣tude.
• * 1.65

  The Imagi∣nation a wanderer and a fu∣gi••iue.
• * 1.66

  A simi∣litude.
• * 1.67

  2, Kings, 4.
• * 1.68

  The duty and office of wisdom. Simili∣tudes.
• * 1.69

  Wisedome the Cap∣taine and guide of o∣ther ver∣tues.
• * 1.70

  The first du∣ty of wise∣dome.
• * 1.71

  The second dutie.
• * 1.72

  The thyrd dutie.
• * 1.73

  The fourth dutie.
• * 1.74

  The fift dutie.
• * 1.75

  Eccles, 3,
• * 1.76

  Prou, 29.
• * 1.77

  Eccles, 8.
• * 1.78

  The 6▪ duty
• * 1.79

  Ecclus: 18.
• * 1.80

  The 7. duty
• * 1.81

  The 8. duty
• * 1.82

  Acts, 6,
• * 1.83

  The 9. duty
• * 1.84

  No man hurteth more, then hee y^e hur∣teth vnder the show of pietie.
• * 1.85

  The tenth dutie.
• * 1.86

  Gala, 1,
• * 1.87

  Prou. 4.
• * 1.88

  what things are required for this wisedome.
• * 1.89

  Foure step∣dames of wisedome.
• * 1.90

  Vertue ha∣teth ex∣treames.
• * 1.91

  Antiquity doth not patronize nor vphold sinne.

  This rule hath place in morality not in mat∣ters of faith.
• * 1.92

  Apparences of things doe often deceaue vs.
• * 1.93

  In what a man ought to be cir∣cumspect.
• * 1.94

  Note.
• * 1.95

  Prou. 14.
• * 1.96

  Eccles. 1.
• * 1.97

  Euery opi∣nion is not to be fol∣lowed.
• * 1.98

  Ecclesi 13.