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 admonition in what esteeme and price vertues are to be had, that this rule may be better vnder∣stoode. CHAP. XVIII.

AS in the beginning of this rule we set downe cer∣tayne preambles agreeable and conuenient for this purpose; so now the rule being perfected and absolute, for the better vnderstanding of it, I take it to be worth the labour, if I shall add cer∣taine admonitions. For seeing that we haue spoken & discour∣sed of many kinds of vertues, it is behoofefull that we teach, which is worthier, and which lesse worthy: that we may esti∣mate matters according to their dignity, and assigne a proper place to euery one. For he that selleth precious pearles & rich Iems,* 1.1 ought very well to know them, that he be not deceaued in the price: and the ouer-seer and gouernour of any Princes house, ought to know the deserts of euery one in the house, that

he may dispose of euery one according to his dignity; for o∣therwise he should commit many errors, and offer much ine∣qualitie: so a man that dealeth with the worth & value of these Iems, that is, of vertues, and he that as a good ouer-seer and go∣uernour of an house, is bound to render and tender to euery one of these vertues the due honour; he must most exactly know the price and dignity of them: that comparing them betweene themselues, he may see which is to be preferred before another: least he (as it is wont to be sayd) be penny wise and pound foo∣lish, least he I say, gather ashes, and cast away flower: vvhich many doe.

* 1.2 Therfore we must know, that all the vertues, vvhich hether∣to we haue spoken of, may be reduced into a two-fold order; for some of them be spirituall, inuisible, and internall; and some corporall, visible, and externall. In the first order are theologi∣call vetues, with all other, which are referred vnto God, but es∣pecially Charity, which among all other vertues possesseth the first and chiefe place, as the Queene of all other. To this are many other noble vertues ioyned, and which are nearest vnto Charity in dignity; as are, humility, chastity, mercy, patience, discretion, deuotion, poorenes of spirit, contempt of the world, denying of our owne will, the loue of the Crosse and of austeri∣ty; and very many moe of this kind, which, by taking largely the signification of this vvord, we call vertues. They are called spi∣rituall and internall vertues, because principally they reside and haue their being in the soule, although also they passe into ex∣ternall works, as we see in Charity and deuotion: vvhich albeit they are altogether internall, yet they produce their external acts to the honour and glory of God.

Other vertues are more externall and visible, as are fasting discipline, silence, solitarines, reading, singing, preaching, a Chri∣stian and a religious life. For albeit these vertues also reside and haue their being in the soule, yet their proper acts are more out∣ward, then the former,* 1.3 which are often hid, and inuisible; as are to beleeue, to loue, to hope, to contemplate, to be humbled, to be inwardly contrite for sinnes, to iudge discreetly, and so in others. Among all these vertues there is no doubt, but that the former are farre more excellent, and more necessary then the latter. For

the Lord sayth vnto the vvoman of Samaria:* 1.4 Woman, beleeue me, the houre commeth, and now is, when the true worshippers shall worship the father in spirit, and in the truth: for such the father also requireth to worship him. God is a spirit, and they that worship him, must worship him in spirit, and in the truth. The same words fall also into our common speach, & children in Schooles are wont to learne those verses.

If God be a spirit as verses record,* 1.5 In spirit and truth thy worship afford.

Wherfore also the Prophet Dauid describing the beauty of the Church, and of a soule, that is in the fauour of God, he saith; The Kings daughter is all glorious within: her clothing is of wrought gold.* 1.6 The same thing the Apostle insinuateth, when he sayth to his Disciple Timothy;* 1.7 Exercise thy selfe vnto godlines: for bo∣dily exercise profiteth little, but godlines is profitable vnto all things, hauing promises of the life that is now, and of that which is to come. In which place he vnderstandeth by godlines the worship of God, and mercy toward our neighbonr: and by bodily exer∣cise, abstinence, and other corporall austerenes, as learned expo∣siters auerre expounding this place.

This also the Heathen Philosophers vnderstood:* 1.8 For Ari∣stotle, who albeit he writ very little concerning God, yet sayth; If humane affaires be regarded of God, as we may very proba∣bly gather that they are, it is very likely, that he ioyeth in the best things, and in those that are the likest vnto him: but those are the mind and spirit of man. Therfore they that haue their spirits beautified and adorned vvith the knowledge of the truth, and reformed affections, are most acceptable vnto God.

The same thing Galen the Prince of Phisitians vnderstood;* 1.9 for speaking in a certaine booke of the composition and frame of mans body, and of the vse and profit of the parts of it, when he had come to a certaine place, where the greatnes of the wise∣dome and prouidence of the supreame and omniscient work∣maister shyned after a singuler and especiall manner; being ca∣ried into a most deepe admiration of so great wonders, he as one forgetting his Phisick profession, on a sodaine flyeth to Di∣uinity, and exclayming sayth; Others honor and worship God by Frankensence & Hecatombs (which is a sacrifice of an hun∣dred

beasts) but I will worship him by reuealing and publishing the greatnes of his vvisedome, which so wisely knew how to or∣der euery thing in the frame & fructure of this admirable work∣manship; and by telling of the greatnes of his power, which could effect euery thing so well ordered; with the greatnes of his goodnes, which hath without any grudging or repining so aboundantly prouided for all creatures necessaries for the pre∣seruation of themselues. This a Heathen Philosopher sayd: but I pray thee what could a Christian speake more perfectly? vvhat could he speake better, or more sacredly, yea, albeit he had reade that of the Prophet: I desire mercy and not sacrifice: and the knowledge of God more then whole burnt offerings?* 1.10 Change the name of Hecatombe into a burnt offering, and thou shalt see that an Heathen Philosopher, and a Prophet of God doe speake one and the selfe same thing.

Notwithstanding that we haue spoken so great things of the vertues of the former kind, others also, which we haue bestowed in the second place, (although they be of lesser dignity) are of great waight & moment, both to cōpasse those that be greater, and also to preserue them: & also some of thē are necessary, be∣cause they fal vnder precept. This may be proued by running through those vertues, which ere-while we spake of. For solitari∣nes preserueth a man that he heareth not, seeth not, speaketh not, and that he doth not a thousand things, which might giue occasion to incurre danger, not only to lose the peace and tran∣quility of conscience, but also to make shipwrack of chastity and innocency. Euery one knowes how profitable silence is both to preserue piety and deuotion, and also to keepe a man from the sinnes, which are committed in much babling. For the Wise-man sayth,* 1.11 Where much babling is, there must needes be of∣fence. Fasting, besides that it is an act of temperance, it also cha∣sticeth the body, strengtheneth the spirit, weakneth our ene∣mies, and disposeth vnto prayer, reading, and contemplation; it spareth and auoydeth superfluous costs, and deliuereth from lusts and wanton desires, in which gluttons, and belly-gods doe liue, being louers of trifles, contentions, quarrels, and of all dis∣solutenes, in all which gurmandizing Epicures are wont to be delighted. Furthermore, to reade godly bookes, to heare ser∣mons,

to attend on prayer, to sing Psalmes, and to be present at Diuine exercises, are plainly inough knowne to be acts and ex∣ercises of Religion, and motiues vnto piety, and meanes further to enlighten the vnderstanding, and more and more to inflame the affections with the loue of spirituall things. This is conuin∣ced by so manifest experience, that if the Heretikes would haue seene to it, they had not fallen into so absurd errors, as they haue. For we daily see with our eyes, and feele with our hands, and behold in euery place where discipline, and obseruance of these exteriour matters are kept and obserued, that there vertues flo∣rish most, and that there is alwayes greater godlines, deuotion, and charity: and that there are seene more excellent persons, and that there the feare of the Lord, and Christianity her selfe are more perfect. But all things runne contrary, where no re∣gard is had of them: For this obseruance being neglected, the conscience also, the manners, and life are neglected: for vvhere there is greater occasion of sinne, there also moe and greater sinnes are committed.

For wee all,* 1.12 as one sayth, become worser through liberty. Euen as in a Vineyard well kept,* 1.13 and fenced with a wall or an hedge, all things are in safety: so in that, which is ill kept, & not fenced, all things lye open to the lust and pray of theeues. The like happeneth to man, that is disordered, and will not be con∣tayned within order and rule. What argument more manifest, I pray thee, may be desired for the dilucidation of this matter, that we may see the profit of these things, then that which pro∣ceedeth from experience; For a man that desireth to obtayne and preserue that excellent vertue of deuotion, which maketh a man prompt and fit for all other vertues, and is as a spurre to all good, how shall it euer be possible, that an affection so super∣naturall, and so delicate should be obtayned and preserued of that man; vvho was neuer carefull for the safegard and keepe of himselfe?* 1.14 For this affection is so delicate, and if it be lawfull so to speake, so fugitiue and fleeting, that in the twinkling or turning of an eye it sodainly vadeth and vanisheth. For one immoderate laughter, one superfluous word, one gluttons sup∣per, a little wrath, contention, or other small distraction; or curi∣ousnes to see, heare, or vnderstand a thing not necessary, al∣though

it be not euill, is sufficient to take away a good part of deuotion. Therfore not only pallable and grosse sinnes, but al∣so any superfluous imployment, or other matters, which with∣draw our minds from God, doe extinguish and quench deuo∣tion. For he that would haue Iron alwayes to glow and shine, it is necessary that he alwayes apply it to the fire: For if he take it from the fire,* 1.15 forthwith it returneth to his naturall coldnesse: So this most noble affection, for dependeth of that, that man be continually vnited vnto God by actuall loue and contemplati∣on, that if he turne himselfe but a little from him, forth-with he slideth back to the bosome of his mother, that is, to the old dis∣position which before he had.

Therefore, whosoeuer desireth to gette v••̄to hym thys holy affection, and beeing got to preserue it, he must be diligent in the keeping of himselfe, that is, of his eares, eyes, tongue & hart, he must be modest and temperate in eating and drinking: so circumspect and graue in euery word and gesture; he must so loue silence, and solitarinesse; he must so accustome himselfe to diuine exercises, that hee may haue all things, which may pro∣••oke a man vnto deuotion, that by the meanes of this diligence he may preserue, and safely keepe this most precious treasure. He that dooth otherwise, let him assuredly know, that this bu∣sines shall neuer prosper well with him. All thys doth most ma∣nifestly conuince the profit and necessity of these vertues, which in the meane time doe not derogate from the dignity and excel∣lencie of them, which are greater.

But by this the difference may be plainly knowne, which is betweene these and those;* 1.16 for those are as the end, these as the meanes to the end: those as health, these as a medicine, by bene∣fit of which we obtaine health. Those are as the spirit of Reli∣gion, these as the body of it: which albeit it is part of the whole, yet one part is more principall then another, and whose functi∣on is more especially required in working. Those are as the trea∣sury, these as the keyes by which it is opened and shutte. Those are the fruite of the tree, these as leaues which adorne the tree, and doe preserue the fruite from the iniury of the ayre. Albeit in thys the comparison is lame and maimed, and somewhat fay∣leth: because the leaues of the tree, although they preserue the

fruite, yet they are not part of the fruite: but these vertues doe so preserue iustice and righteousnes, that they are a part of iu∣stice and righteousnesse.

This therefore my brother, is the estimation which is to be made of vertues, of which there hath beene made mention in this rule, as we haue said in the beginning of this Chapter; by benefit of which we may be free from two vicious extreamities, which are in this world▪* 1.17 One is the antient one of the Pharises, the other is a later one of moderne Heretikes. For the Pharises, as carnall and ambi••••ous, were altogether giuen to the obser∣uance of that Law, which in like maner was carnall; as for true righteousnes, which consisteth in spirituall vertues; it was in no esteeme among them, as the whole history of the Euangelists dooth testifie: and the Apostle saith; that they had a showe of godlines,* 1.18 but had denied the power of it. Also that the Law had onely a shadow, but brought not men to perfection.

The moderne & neotericall Heretikes, after a contrarie ma∣ner vnderstanding this errour, and be••••g willing to auoyde one extreame, fall into another: that is, into contempt of all exter∣nall vertues, according to that:

Charybdis gulfe who thought to haue escap'd, Fell into Scylla••s i••••es, th•••• widely g••p'd.

Wherefore the true and Catholicke Church of Christ, con∣demning both extreames, approoueth the truth which is the meane: for attributing prerogatiue and excellencie of dignity to the internall vertues, shee also allotted theyr place vnto the externall. Because she accounteth of some, as of the order of Senators, of others, as of the degree of nobles and gentlemen, and other she receiueth into the number of Cittizens, vvhich make one Common-wealth, in which the dignity of euery one is knowen, and what is due and belongeth vnto euery one is ea∣sily seene.

Notes

• * 1.1

  A simi∣litude.
• * 1.2

  The two∣fold order of vertues.
• * 1.3

  The inter∣nall vertues are more excellent then the externall.
• * 1.4

  Iohn, 4.
• * 1.5

  Cato.
• * 1.6

  Psal. 45.
• * 1.7

  1. Tim. 4.
• * 1.8

  Aristotle.
• * 1.9

  Galen.
• * 1.10

  Ose 6.
• * 1.11

  Prou. 10.
• * 1.12

  Terence.
• * 1.13

  A simili∣tude.
• * 1.14

  The affecti∣on of deuo∣tion how tender and delicate.
• * 1.15

  A simili∣tude.
• * 1.16

  The diffe∣rence be∣tweene the outward vertues, and the inward.
• * 1.17

  Two ex∣treames in esteeming vertues.
• * 1.18

  2, Tim, 3, Hebr, 10,