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 third admonition is of the care and watch, which a religious man ought to haue ouer his actions. CHAP. XXI.

LEt thys be the third admonition; Seeing that in this rule sundry kindes of vertues and instructi∣ons are to be remembred, which pertaine to the right ordering and framing of the life; and our vnderstanding being not capable to entertayne all together and at once, I thinke that I shall not doe amisse, if I now ioyne to the former a certaine generall vertue, which con∣tayneth all the rest, and which, as much as may be, supplieth the place of all the rest. Thys is a continuall care and a watch, and perpetuall examining of those things,* 1.1 which are to be done or spoken, that all things may be directed by the guydance of rea∣son. That as an Embassadour being to speak in the assembly of an honourable Senate, at one and the selfe-same time standeth carefully thinking of the matters he is to speake of:* 1.2 and of the words by which he is to vtter them; and of the order vvhich he is to obserue in speaking, and also of the gesture of his body, & of other things necessary for this action: so the seruant of God, ought diligently, carefully, & circumspectly to watch ouer him selfe, and ouer all his actions in speaking, in silence, in demaun∣ding, in aunswering, in trafficking, in sitting at table, in the mar∣ket, in the Church, in the house, and without the house, as hol∣ding a compasse in his hand, measuring and moderating all his actions, works and thoughts: that he may proceed in all things according to the prescript of the diuine law, according to the rule of reason, and the decencie of his person. For albeit there is very great difference betweene good and euill, yet God hath infused and imprinted a certaine light and knowledge of either in our soules: so that a man can scarcely be found, albeit hee be rude and simple, who if he diligently attend that he dooth, but he may vnderstand, what he ought to doe in euery thing. And this care and consideration is profitable to all the documents & instructions of this rule, and of many other. This care is that, which is commended of the holy Ghost, when he saith; Keepe therefore your soules carefully and diligently. And this is that third

part of righteousnes and iustice,* 1.3 which the Prophet Micheas in∣sinuateth, saying; Walke humbly, carefully, and circumspectly with thy God.* 1.4 This is nothing else, then a perpetuall care and a conti∣nuall thought, that thou doe not any thing, which is contrary to the Diuine will. This is that, which that multitude of eyes in those misticall creatures of Ezechiell doe signifie, which inti∣mateth vnto vs the greatnes of attention and circumspection, which a Christian Souldier ought to haue against so many and so terrible enemies, with which he is to fight. The same thing those threescore strong and valiant men of Israell doe signifie, who compasse the bed of Salomon,* 1.5 who al handle the sword, and are expert in warre. For in this the same care and vigilancy is signified, in which an armed man ought to be, who is compassed & cirkled about with the troups of so many enemies, & endangered with hands of so great cruelty. The cause of this care, besides many other dangers, is the greatnes and waight of this busines, espe∣ciall in them that aspire to the perfection of a spirituall life. For to liue and conuerse worthily with God, is to keepe himselfe cleane and pure from all the spots of this world; to liue in this flesh without any signe of carnall worke or affection; and to walke without offence vntill the day of the Lord, as the Apo∣stle sayth. These things are so hard and so supernaturall, that all things are required heere,* 1.6 yea, God himselfe, with his grace and helpe. Behold the care and circumspection, which a man hath, when he doth any special peece of work: but much grea∣ter is the worke of saluation. Therefore what care is here requi∣red? Consider with what great care a man beareth any vessell brim full of precious liquor or oyle,* 1.7 least it should be spilld: Consider with what great care a man goeth ouer any narrow peece of timber, or some old and ruinous bridge, vnder which a very deepe and a swift riuer runneth, least he should fall into it, and be deuoured of the water: To be briefe, consider what great warines they vse that goe vpon ropes, least they declining to this hand or that fall downe.* 1.8 With the same care and wari∣nes thou oughtest to walke, especially in the beginning of thy conuersion, that a good habit may be formed and framed in thee, with a thought and an intent so exact, that thou speake not a word, nor thinke any thing, as much as is possible, which any

whit strayeth from the path of vertue.* 1.9 For this Seneca giueth vs excellent counsaile, and that which is familier, saying: let a man that is vertuous, or that would liue vprightly, imagine, that he doth alwayes stand and walke in the presence of some man of great authority and account: and who is worthy to be reue∣renced of all men: this imagination being presupposed, let him speake and doe all things none otherwise, then he would doe and speake, if he stood in his presence. Besides this aduice, there is another, no lesse conuenient nor lesse profitable then the for∣mer: let a man thinke that this is the last day of his life, and ther∣fore that all things are to be done, no otherwise, then if that day or that night following he were to stand before the Diuine tri∣bunall, to render an account of his life. There is yet another counsaile much more excellent: Alwayes so to be conuersant (as much as is possible) in the sight of the Lord, and to haue him before his eyes, as if he were present visibly and corporally, as in truth he is ••••uisibly present in all places: and therfore to doe all things no otherwise then he that hath God his witnes and his Iudge seeing all things: & let him alwayes desire of God grace so to be conuersant, that he may not be vnworthy the sight and presence of so great a Maiesty. So that this care & watch, which we now speake of hath two proposed scopes; one, to looke vp∣on God with our harts, to haue them lifted vp vnto him, that we may stand before him with great reuerence, by worshipping him, by praysing, by reuerencing, by louing him, by yeelding thanks vnto him, and without intermission by offering vnto him the sacrifices of deuotion, vpon the alters of our harts. The other scope is a diligent obseruation of all our actions; that we doe and speake all things with that warines, that we doe not stray in the least from the tract and path of vertue. So that with one eye we alwayes behold God, by requesting grace of him; and with the other looking to that, which is conducent for our life, that it may be well ordered: and after this manner we shall very well bestow that light, which God hath giuen vnto vs, as well in Diuine things, as in humane. Therefore we shall stand partly attending on God, and partly on that thing which we are to doe. The which thing although it cannot alwayes be done, yet let vs doe this, that at the least we may then proceede after

this manner, when our intent is not hindered by corporall ex∣ercises, yea, our hart is free, and may steale somwhat from exte∣riour businesses, and hide it selfe in the wounds of Christ. I thought it very conuenient to handle this instruction here, be∣cause it is very profitable.

Notes

• * 1.1

  Continuall care, a ge∣nerall ver∣tue.
• * 1.2

  A simili∣tude.
• * 1.3

  Deut. 4.
• * 1.4

  Mich. 6.
• * 1.5

  Cant. 3.
• * 1.6

  Phil. 1.
• * 1.7

  A simi∣litude.
• * 1.8

  In the be∣ginning of our conuer∣siō we must walke wari∣ly and cir∣cumspectly.
• * 1.9

  Certaine counsailes. Seneca.