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 SECOND PART OF THE SECOND BOOKE OF THE SINNERS GVYDE.

In which wee entreate of the exercise of Vertues.

Of the three kinde of Vertues, in which the vvhole summe of Christian righteousnesse is contained. CHAP. XIII.

SEeing that in the former part of thys Booke wee haue spoken largely and sufficiently of sinnes, by contagion of which our soules are polluted and obscured; now we wil intreat of Vertues, which beautifie them with spirituall graces, and adorne them with the ornaments of righteousnesse, making them seeme fayre and beauteous in the sight of the Diuine Maiestie. Euen as it pertaineth vnto iu∣stice to giue to euery one that is his owne,* 1.1 & belongs vnto him; that is, to God, to our neighbour, & to our selues: so also there are three kindes of vertues, pertayning to righteousnes and iu∣stice, and which concurre to the effecting and perfecting of it. One is, by which we render to GOD, that which is due vnto him; the second is, by which wee giue to our neighbour, that which is his; and the third, by which man is bound vnto him∣selfe. When man hath attained these three kindes of vertues, no∣thing is further required, to fulfill all that righteousnes, vvhich he professeth. But if thou wouldest learne in fewe words, and very summarily howe thys may be brought to passe, I will tell thee: by thys triple duty and bond, man shall repay most ex∣actly all his debt;* 1.2 that is, if towards GOD he hath the hart of a sonne, towards his neyghbour the hart of a mother, & towards himselfe the hart and spirit of a Iudge. These be the three parts of iustice or righteousnes, in which the Prophet teacheth that all our good consisteth,* 1.3 when hee sayth; I will showe vnto thee, ô man what is good, and what the Lord requireth of thee: surely to do iustly, and to loue mercy, and humbly to walke with thy God. For of

these three kindes of duties, the first belongeth vnto vs, namely, to doe iustly: the second to our neighbour, to loue mercy: & the third to God, which the words of the Prophet declare, when he sayth, humbly to walke with thy God. Of these three kindes there∣fore in thys last part we will speake, seeing that all our good is contayned in them.

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,* 1.4 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.* 1.5 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.* 1.6 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;* 1.7 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,* 1.8 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,* 1.9 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,* 1.10 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.* 1.11 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.

* 1.12 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.* 1.13 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,* 1.14 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:* 1.15 A mans garment, and his excessiue laughter, and going declare, what person he is. Like to thys is that which Salomon sayd;* 1.16 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,* 1.17 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,* 1.18 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,* 1.19 which ought to be obserued at the table, I say that Ecclesiasticus teacheth it after a singuler maner in these words;* 1.20 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;* 1.21 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,* 1.22 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,* 1.23 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:* 1.24 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,* 1.25 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,* 1.26 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.

* 1.27 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.

* 1.28 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,* 1.29 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.* 1.30 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,* 1.31 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.* 1.32

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;* 1.33 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;

* 1.34 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,* 1.35 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,* 1.36 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:* 1.37 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,* 1.38 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.

* 1.39 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.

* 1.40 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,* 1.41 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.* 1.42 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:* 1.43 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:* 1.44 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,* 1.45 that it may minister grace to the hearers. And 〈◊〉〈◊〉

another place, showing more plainly what is corrupt commu∣nication, he sayth: But fornication,* 1.46 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,* 1.47 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,* 1.48 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,* 1.49 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,* 1.50 is the time: that is,* 1.51 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,* 1.52 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,* 1.53 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,* 1.54 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.* 1.55 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,* 1.56 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,* 1.57 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,* 1.58 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,* 1.59 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,* 1.60 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,* 1.61 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,* 1.62 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,* 1.63 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,* 1.64 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,* 1.65 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,* 1.66 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,* 1.67 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,* 1.68 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,* 1.69 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,* 1.70 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,* 1.71 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,* 1.72 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.

* 1.73First 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,* 1.74 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,* 1.75 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,* 1.76 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,* 1.77 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,* 1.78 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,* 1.79 but a wise man keepeth it in till afterward.* 1.80 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;* 1.81 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,* 1.82 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,* 1.83 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,* 1.84 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,* 1.85 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,* 1.86 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.* 1.87 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,* 1.88 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,* 1.89 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,* 1.90 and let thine eye lids looke straight before thee. By which words the Wise-man counsayleth vs, that we should doe nothing inconsideratly & vnaduisedly:* 1.91 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,* 1.92 & 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.* 1.93 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:* 1.94 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;* 1.95 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.* 1.96 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.* 1.97 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,* 1.98 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.* 1.99 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,* 1.100 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,* 1.101 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.

Of that which man oweth vnto his neigh∣bour. CHAP. XV.

THE second part of iustice is, that a man render to his neighbour,* 1.102 that he oweth him. That is, that he exercise towards him loue and mercy, accor∣ding to the commaundement of God. How necessary this part is, and how often commaun∣ded in the holy Scripture, which is the rule and line, according to which our life is to be squared, no man will easily beleeue ex∣cept he hath beene conuersant in it. Reade the Prophets, Gos∣pels, and Epistles: thou shalt haue it so obuious, and so many times commended vnto vs, that thou canst not but exceedingly meruaile. In Esay God teacheth most exc••llently, how our

neighbour is to be handled: when the Iewes complayning said, Lord,* 1.103 wherefore fast we, and thou seest it not? wee put our liues t•• straightnesse, & thou regardest it not? The Lord answereth, Be∣hold when you fast, your lust remaineth still, for yee doe no lesse vio∣lence to your debters: loe ye fast to strife and debate, and to smite with your fist without mercy: nowe yee shall not fast thus, that your voyce might be heard aboue. Thinke yee this fast pleaseth me, that a man should chasten himselfe for a day? and to hang downe his head like a Bulrush, and to lye vpon the earth in an hairie-cloth? Should that be called fasting, or a day that pleaseth the Lord? Doth not this fasting rather please me, That thou lose the wicked bands, that thou take of the ouer-heauy burdens, that thou let the oppressed goe free, and breake all manner of yoke? To deale thy bread to the hungry, and to bring the poore wandring home into thy house? When thou seest the naked, that thou couer him, and hide not thy selfe from thine own flesh? Then shall thy light breake forth as the morning, and thy health florish right shortly: righteousnes shall goe before thee, and the glory of the Lord shall embrace thee?

He prosecuteth this matter to the end of the chapter. Thou seest therefore, my brother, in what thing God hath placed a great part of true iustice and righteousnes, and howe religious∣ly he would haue vs to be charitable and mercifull, to our bre∣theren and neighbours. What shall I 〈◊〉〈◊〉 of the Apostle Paule, in whose Epistles nothing is so frequent and vsuall, as this com∣maundement? With what great praise setteth he foorth Chari∣tie? how doth he exemplifie and extoll it? how gallantly dooth he depaint the excellencie of it? how preferreth he it before all other vertues, calling it the most excellent way to come vnto the Lord?* 1.104 Not content with thys, in one place he calleth it. The bond of perfection.* 1.105 In another place he sayth; That Charitie is the end of all the commaundements of God.* 1.106 And againe in another place;* 1.107 He that loueth his neighbour, hath fulfilled the Law. What greater prayse may be vttered or spoken of any other vertue? Besides all thys, the most beloued disciple of Christ, I meane Iohn, in his canonicall Epistles, doth repeate nothing so often, neyther commendeth any thing so much, as this vertue. And that he teacheth in his Epistles, he confirmeth in his history, no∣thing was so cōmon in his mouth, as, Bretheren, loue one another,

and that through the whole course of hys lyfe,* 1.108 yea when he was conuersant among the Disciples, hee would often and sundry times on one day repeate it: and when he was demaunded why he repeated it so often, he answered the demaunders; Because it is the precept of the Lord, and if it alone be done, it is suffici∣ent.

¶ Of the duties of Charitie.

HE therefore that would satisfie the Diuine will, let him assu∣redly knowe, that amongst all the principall matters that GOD commaundeth, there is not one so much beate vppon and so often required,* 1.109 as this commaundement of loue: yet so that we vnderstand not thys to be a bare and a naked affection, but to haue annexed vnto it all the effects, which are wont to concurre with true loue: for otherwise it were not woorthy of the name of loue,* 1.110 as the same Euangelist showeth, saying: Who so hath this worlds good, and seeth his brother haue neede, and shut∣teth vp his compassion from him: howe dwelleth the loue of God in him? My babes, let vs not loue in word, neyther in tongue, but in deed and in verity. Therefore vnder the name of loue, amongst many other,* 1.111 sixe things are comprehended; To loue, to counsayle, to releeue, to beare, to pardon, and to teach by good examples: which workes are so ioyned with Charitie, that as any one hath moe or fewer of them, he hath more or lesse Charitie. Thys we say to this end, because there are found some who say; I loue. but theyr loue hath no effect, but the name onely. There be o∣thers who loue, and by good admonitions and counsailes, doe giue some relish of it: but they doe not open theyr coffers, nei∣ther put theyr hands into theyr Chest, that they may releeue the necessities of theyr brethren and neyghbours. Againe, there be others that helpe theyr neyghbour with theyr aduice, & releeue hym with that they possesse: yet they beare not the iniuries and infirmities of theyr brother, nor follow the counsaile of the A∣postle, who sayth,* 1.112 Beare ye one anothers burden, & so fulfil the law of Christ. Some beare patiently the iniury offered vnto thē, but they do not pardon mercifully him that hath iniured them: and although in their harts they beare no hate, yet outwardly they doe not show forth their loue by benefits, by pliantnesse, and by

fauour. These, although they doe not faile in the first, yet they doe not profit in the second: neither doe they come to the per∣fection of this vertue. There be some that haue all the fore-said effects: but they edifie theyr neighbor neyther with words nor with good examples, which surely is the noblest among the du∣ties of Charitie.

According to this order euery man may examine himselfe, that he may vnderstand what he hath, and what is wanting vn∣to him in this vertue. For we may say, hee that loueth, is in the first degree of charitie: hee that loueth, and giueth counsell, in the second: he that loueth, counsaileth, and releeueth, in the third: he that loueth, counsaileth, releeueth, and suffereth, in the fourth: he that loueth, counsaileth, releeueth, suffereth, and pardoneth, in the fift: but he that loueth, counsaileth, succou∣reth, suffereth, pardoneth, and teacheth edyfying by examples, or godly words, which is properly of those that are perfect, and who are Apostolike men, he hath ascended the sixt steppe, and standeth vpon the vpmost staire. And these be the positiue or affirmatiue acts, which are required in charitie: for they showe what we ought to doe for our neighbour.

* 1.113 There be others negatiue, which teach what wee ought not to doe to our neighbour; of which sort these are. Not to iudge another; not to detract another mans estimation; not to couet his goods; not to lust after the dignity or the wife of our neigh∣bour: not to giue him an offence, or scandalize him, eyther by raylings, or vnhonest words, or those that are superfluous, much lesse by examples, or ill counsailes. He that diligently obserueth all these, he fulfilleth whatsoeuer is required in the perfection of this diuine commaundement. And if thou desirest a particuler and a briefe memory of all these comprehended in one worde, see that thou hast,* 1.114 as wee sayd before, the hart of a mother to∣wards thy neighbour, and thou shalt altogether fulfill whatso∣euer hath hetherto been spoken. Consider how a wise & a re∣ligious mother, louing her sonne, admonisheth him, if any dan∣ger be neere vnto him; she succoureth him in need, she beareth his errors and faults with patience, sometimes chasticing them with iustice, some-times couering and concealing them vvith wisedom. For all vertues do waite vpon this one as the Queene

and mother of all other Vertues. Consider also howe the same mother reioyceth at the good, and sorroweth at the ill hap of her sonne; no otherwise then if they were her owne: With vvhat great zeale she affecteth his profit and honour; how deuoutly and diligently she alwayes prayeth vnto GOD for him; to be short, how shee is more carefull for the health and safety of her sonne, then for her owne: and that shee is cruell and seuere to∣wards herselfe, that shee may be gentle and good to her sonne. If thou canst come thus farre, that thou louest thy neighbour with such an hart, then thou art come to the perfection of cha∣tie: but if it be not giuen vnto thee to ascend so high, yet at least let this be the scope of thy desires, and alwayes direct thy lyfe hether; that thou maist be lifted higher and higher, and that thou mayst not sticke in lower matters.

But if thou shalt aske mee, howe thou mayest be induced with such an hart to loue a forreiner:* 1.115 I say that thou oughtest to consider of thy neighbour, not as a forreiner or an alian; but as the image of GOD, the workmanshyp of his hands, & his sonne, and the liuely member of Christ. Hence it is that Saint Paule so often admonisheth vs, that all we are the members of Christ: therefore, by sinning against our neighbour, wee sinne against Christ; and by dooing good vnto our neighbour vvee do good vnto Christ. So that thou must consider of thy neigh∣bour, not as a man, or such a man, but as of Christ himselfe, or a liuely member of him. And although thy neighbour be not such an one in respect of the matter of his body, yet hee is such an one in regard of the participation of the same spirit, and of the greatnes of the reward & remuneration: seeing that Christ sayth, He that receaueth his neighbour, receiueth him; neyther shall his reward be other, then if hee had receiued Christ hym∣selfe.

Remember also all the commendations of thys Vertue, be∣fore sette downe of vs, and howe greatly it is commended of God. For if there be a liuely desire in thee to please God, wilt thou not endeuour to performe thys one thing so acceptable vnto him? Consider what the loue of one kinsman is to ano∣ther, for the onely participation of flesh and blood which is be∣tweene them: and let it shame thee, if the grace of the spirituall

vnion be not as forcible in thee, as carnall parentage or kindred. If thou shalt say, that in this there is a communion and a parti∣cipation in one and the selfe same roote,* 1.116 and in the blood of ey∣ther: consider howe much more noble that coniunction and communion is, which is betweene the faythfull, as the Apostle showeth, while we haue all the same Father, the same mother, the same Lorde, the same baptisme, the same hope, the same fayth, the same meate; and the same spirit, who quickneth vs. We haue all the same Father GOD, the Church our mother, and Christ Iesus our Lord. We haue one fayth, which is that supernaturall light, of which we all pertake, and which seuereth vs, and maketh vs differ frō all other Nations: one hope, which is the very glory of the heauenly inhearitance, in which wee all shall be of one hart and one mind: We haue one Baptisme, by which we are all adopted the sonnes of the same father, & made one anothers brethren: We haue one and the selfe same spiri∣tuall meate, euen the blessed body of Christ Iesus, which incar∣••ateth vs together, and maketh vs one with him: no otherwise then as one loafe is made of diuers cornes, and one wine of ma∣ny grapes.

Besides all thys, we participate of one and the selfe-same spi∣rit, which is the holy Ghost, who dwelleth in all the soules of the faythfull, whether it be by faith, or by fayth and grace toge∣ther, quickning and sustaining vs in this life. If the members of the same body, albeit hauing diuers duties and functions, and differing also in forme,* 1.117 doe so tenderly and mutually loue one another, because they liue by one and the selfe same reasonable soule; how much more mutually ought faythfull Christians to loue one another, who are made aliue by that Diuine Spirit; who by how much he is more noble, by so much also he is more powerfull, to knit and vnite those together, in whom he dwel∣leth? If onely the kinred of flesh & blood can procure so great loue between kinsfolke, how much more shall so great an vnitie procure it, and the participation and communion of so noble and excellent things?

Let that notable & rare example of that singuler loue, where∣with Christ hath loued vs, neuer slip out of thy minde: vvho hath loued vs so strongly, so sweetly, so graciously, so perfectly,

not for any profit or neede to himselfe, not for any merrit of ours, that we being strengthened by so noble an example, and bound by so great a benefit, may forth-with prepare our selues, and as much as lyeth in vs, dispose our selues to loue our neigh∣bour with such loue, that we may satisfie and obserue that com∣maundement, which our Sauiour Iesus hath giuen vnto vs, and so commended vnto vs, when he ascended to his Father, & left thys earth, saying; This is my commaundement, that yee loue one another, as I haue loued you.

Of that which man oweth vnto God. CHAP. XVI.

AFter that we haue showne and declared what we owe to our selues, and to our neighbour, now we will set down, what we owe vnto God: This is the chiefest and noblest part of Christi∣an iustice and righteousnes, vpon which three Theologicall vertues doe attend, Fayth, Hope, and Charity, which haue God for their obiect, with that vertue, which of Diuines is called Religion, whose obiect is the Diuine worship. A man shall satisfie all the bonds and obligations, which are contayned vnder this vertue, if towards God he hath such an hart,* 1.118 as a sonne hath towards his father. For euen as a man shall satisfie & content himselfe, if he hath the hart of a good Iudge; and his neighbour, if he hath the hart of a mother; so after a certaine manner of speaking, he shall satisfie God, if he loue him with such an hart, as a sonne is wont to loue his father: for it is one of the especiall functions and operations of the Spirit of Christ, to giue to man such an hart towards God. Now ther∣fore consider diligently, what the hart of a sonne is towards his father: what is his loue, his feare, his reuerence, his obedience towards him, and the zeale of his fathers honour; how he ser∣ueth him freely: with what affiance and boldnes he runneth vnto him in all his needs, how patiently he beareth his correcti∣on and chasticement, with all other duties and obseruances. Of such an hart and mind be thou towards God, and thou shalt absolutely fulfill this part of iustice and righteousnes. To pre∣pare

and procure such an ha••t,* 1.119 nine vertues seeme especially ne∣cessary vn••o me: the first and principall of which is loue; the second feare and reue••ence; the third trust and confidence; the fou••th 〈◊〉〈◊〉 of the honour of God; the fift a pure intent in the ••••••rcise of the Di••ine worship; the six•• prayer and refuge to God in all needs and necessities; the seauenth thanksgiuing for Diuine benefits; the eight obedience and conformity of our will to Gods will; the ninth humility & patience in all scourges and tribulations, which God sendeth vnto vs.

* 1.120According to this order, the first and the especiall thing, that we ought to doe, is to loue God, after that manner, as he hath commaunded himselfe to be loued: that is, with all the hart, with all the soule, and with all our strength: so that what∣soeuer is in man, it is to worship and embrace God according to his kind: the vnderstanding by meditating vpon him; the will by louing him; the affections by inclining the••selues vnto that, which his loue requireth; the strength and vigour of all the members & sences, by exercising themselues in those things, which his loue hath appointed.

The second thing, that is required after this holy loue, is feare,* 1.121 which springeth of this loue: for by how much more we loue any one, by so much we feare, that we doe not onely not lose him, but also that we doe not offend him. This is manifest in the loue of a good sonne towards his father, and of a wife to∣wards her husband: who by how much she more tenderly lo∣ueth him, so much the more diligently she endeuoureth, least any thing be found in the house, that may offend her husband. This feare is the keeper of innocency: and therefore it is neces∣sary, that it take deepe rooting in our harts: which thing the Prophet Dauid long agoe desired of God, when hee sayde; Pierce through my flesh with thy feare:* 1.122 for I am afrayde of thy iudg∣ments. It was not inough for this most holy King to haue feare planted in his hart; but also he would haue it pierced and thrust through his flesh and bowels, that through it he might haue a smarting sence of it, as a naile fastned through, which might stick in his mind for a perpetuall memoriall, to stirre him vp that he might not sleepe, and so in some-thing offend his eyes, whom he feareth: therefore it is most fitly sayd of Ecclesiasti∣cus;

The feare of the Lord driueth out sinne.* 1.123 For by how much any one is feared, by so much more diligently we take heed that we doe not offend him. It pertayneth to this holy feare, not on∣ly not to commit euill deeds, but also to examine the good, least perhaps they be not pure, or want their necessary circumstan∣ces: least a thing of it selfe good, by our defect be made euill, and vnprofitable. For Saint Gregory sayd very well; It per∣tayneth to a righteous man to feare a fault, where no fault is. Such a feare holy Iob had, when he sayd, I did feare all my works, knowing,* 1.124 that thou doost not spare the offender. It pertayneth also to this feare, that when we are present in the Church at Diuine seruice, especially where the holy Sacrament is administred, that we chat not, nor walke, nor vnreuerently gaze about, casting our eyes now hether, now thether, as many doe: but we ought to abide there with feare, and great reuerence in the presence of the Diuine maiestie,* 1.125 who is there after a speciall manner. But if thou askest me, how this holy affection is begot and bred in our soules; I say, as I sayd a little before, that the loue of God is the especiall roote of it. After which, seruile feare in like manner auayleth, which is the beginning of filiall feare, and doth bring it into the soule, no otherwise then the bristle doth bring the Shoomakers lyne into the shooe. To nourish and increase this holy affection, the consideration of the exceeding highnes of the Diuine maiesty is profitable, and the consideration of the depth and profundity of Gods iudgements, the greatnes of his iustice, and the multitude of our sinnes, but especially the resi∣stance, which we make against Diuine inspirations. Therfore it is great wisedome, to busie and occupy our minds with these foure considerations: for so this holy feare is begot and preser∣ued in our soules. Of this feare we haue more copiously spoken in the eight and twenty Chapter of the precedent booke.

The third vertue,* 1.126 which is required in this Diuine worke, is trust and confidence: that is, euen as a sonne in all his troubles and necessities, which happen vnto him, trusteth and affianceth his repose in his father (especially if he be rich and powerfull) that his helpe and fatherly prouidence will not at any time faile him: so also in this matter let a man haue the hart of a sonne so enlarged, that considering he hath such a father, as he hath, in

whose hands is all the power of heauen and earth, let him bold∣ly hope and assuredly trust, that in all troubles, that betide him he shall finde helpe in that father; and let him constantly per∣swade himselfe, that if he turne vnto him, hoping in the mercy of this heauenly father, he shall altogether be deliuered from euill, or it shall be ordered to his greater good, and further com∣modity. For if the sonne hath so great repose and security in his father; how much more ought to be our confidence and trust in God, who is our father after a better manner, then all earthly fathers; and is richer, then all the richest men of this world. But if thou shalt say,* 1.127 that the scarcity of thy good works and deserts, and the multitude of the sinnes of thy passed life doe strike a feare into thee, whereby thou darest not expect or promise vn∣to thy selfe so great things from God;* 1.128 the remedy will be, if (when this cogitation commeth into thy mind) thou forth-with turnest thy mind from it, & turnest thy selfe wholy vnto God, and to his onely sonne our Sauiour and Mediatour. For then presently thou shalt recouer thy courage, and thy strength shall increase in him.* 1.129 Euen as we add courage vnto them, who passe or ferry ouer any swift current or riuer, which with the swiftnes and velocity of the running, causeth the swimming and giddi∣nes of the head, and with some call or encouragement admo∣nish them that they should not behold the water, but the earth or heauen, that they may more securely and healthfully passe: so those that be faint-harted and weaklings, are to be dealt with∣all in this busines, least heere they looke vpon themselues, or their sinnes.

But perhaps thou wilt say,* 1.130 whether shall I turne me, that I may procure this strength and confidence vnto me?* 1.131 I aunswer, that aboue all things the infinite goodnes and mercy of God is to be considered, which extendeth it selfe to all the wretched∣nes of thys world. Then his infallible promises are to be weigh∣ed, in which he promiseth grace and helpe to those that call vp∣on his Name, and doe flie vnto him. Neyther are we further to doubt.* 1.132 For we see that the enemies themselues, doe not denie, their fauour & beneuolence to them that flie vnto their Tents, because they are marked for banishment with some brand or incision, but they graciously defend them in the time of dan∣ger,

and heale theyr woundes. Consider also the multitude of benefits, which hetherto thou hast receaued of his gracious and bountifull hands; and of his mercy, which thou hast already tryed in benefits past,* 1.133 learne to hope for things to come. But aboue all these looke vpon Christ with all his torments & mer∣rits, in which there be especiall causes, why we may confidently presume to sue for the fauour of GOD; seeing that it is mani∣fest, that those merrits on the one part are so great, that they can∣not be greater; and on the other part are the treasuries of the Church, for remedy and releefe of all them, which stand in need of them. These are the cheefest props of our trust and confi∣dence, which haue so strengthened and encouraged the Saints in those things they hoped, that they were more stedfast and and more vnmoueable then mount Sion. But it is greatly to be wondered at, that we, when we haue so great motiues to moue vs to hope, and so iust reasons to perswade vs to trust, yet that we are so weake and faint-harted, that when we see present dan∣ger to hang ouer our heads, forth-with wee flie into Egypt, to the shadow of Pharaoes Charriots. So that many seruants of GOD are found strong and couragious in fastings, feruent in prayers, liberall in almes, deedes, and exercised, and expert in other vertues: but very few are found, who haue so steddy a confidence,* 1.134 as that holy woman Susanna had; Whose hart (when she was condemned to death, and brought to the place of exe∣cution) had confidence and trust in the Lord. Hee that desireth moe authorities for the perswasion of this vertue, he may bring the whole store-house of the holy Scripture: especially the Psalmes and the Prophets, in which nothing is so vsuall and common, as hope in God, and assurednes of the Diuine ayde and assistance, which remayneth for them that trust in him.

The fourth vertue is the zeale of Gods honour;* 1.135 that is, if all our cogitations be to this end, that the honour of the Diuine maiesty may be encreased; and be preferred, sanctified; and glo∣rified before all other things; and that his will may be done in earth as it is in heauen: and that we haue this minde in vs, that no greater griefe can happen vnto vs, then to see the Diuine honour impugned or abused. Such a will was in the harts of those Saints,* 1.136 in whose name it is sayd; The zeale of thine house

hath 〈◊〉〈◊〉 e••te•• me. For their harts were so afflicted for this cause, and so great griefe of mind did feede vpon their bodies, that e∣uident tokens of it were seene in them. If we did burne with the like zeale, forth-with we should be marked in our fore∣heads with that glorious signe of Ezechiell, and wee should liue free from all punishment and scourge of the Diuine iustice.

* 1.137 The fift vertue is the purity of the intent; to which pertay∣neth, that in our actions we seeke not our selues, or our owne commodity; but the glory & good pleasure of our Lord God: certainly perswading our selues, that as they that play at the game,* 1.138 called, He that winneth, looseth; by loosing they winne, and by winning they loose; so also we, by how much more we traffique & negotiate with God without purpose of our owne profit, by so much we make the greater gaynes, and contrarily. Therefore in this poynt we must diligently aduice our selues, and examine all our actions with an vpright and an impartiall iudgement, as men iealous: that our mind doth respect no other thing in working, but God himselfe: for the property of natu∣rall selfe-loue is very subtill (as we sayd before) & seeketh it selfe in all things. Many are rich in good works, which if they were tried by the touch of the Diuine iustice, would be found with∣out this purity of intendment,* 1.139 which is that Euangelicall eye, which when it is cleare and simple, it maketh the whole body cleare; but if it be wicked, it maketh the body full of darknes. Many men in great places and dignities, placed as well in the common-wealth as in the Church, seeing vertue laudable and beautifull in her functions, haue endeuoured themselues so to walke in her trackt, that they haue been reputed for good men; and haue purged their hands from all filthy luker aud vnclean∣nes, which might by any meanes haue polluted their honours. Yet they haue done it for this respect, that they might not fall from that authority, they were placed in; and that they might be fauoured of theyr Princes, and graced with great dignities and honours. And therfore theyr good works proceeded not from the liuely sparke of loue, or from the feare of God: ney∣ther had they his obedience and glory theyr purposed end, but sought for their owne commodity, and the glory of man. But

what soeuer is doone after thys manner, although it seeme som∣what in mans eyes, yet in Gods sight it is as smoake, and a sha∣dow of righteousnes, & not true righteousnes. For before God workes are not acceptable, commended onely by the strength and grace of morrall vertues, neyther doe corporall actions and businesses please him, no not if a man should sacrifice his owne sonne: but onely that spirit of loue sent from heauen, & all that, which groweth on this roote, is acceptable in the Diuine sight. In the Temple there was not any thing,* 1.140 which eyther was not gold, or that was not couered with pure gold: so it is not law∣full that any thing should be in the liuely Temple of our soule, which is not eyther charitie, or ouer-guilded & deaurated with charity.* 1.141 Therefore the seruant of God should not so much re∣spect that he doth, as the end which he intendeth and destineth it for. For workes very base and of low account, beeing doone for an excellent intent, become most ••••ellent, and contrarily: For God doth not so regard the body of the worke, as the soule of the intention, which proceedeth of charity. Thys is to imi∣tate after a certaine manner the most noble, and most gracious loue of the sonne of God, who commaundeth in his Gospell, that we should loue after the same manner, as he before loued: that is, of pure good will, and not for the cause of any profit. And seeing that among the circūstances of charitie, which is in God, this is most admirable, he shall be the happiest, who in all the works that he doth, endeuoureth to imitate this: Hee that doth thus, let him assuredly beleeue, that he is entirely beloued of God, as beeing very like vnto him in the perfection of beau∣tie, and puritie of intent: for similitude and likenes, is wont to get and winne loue.

Wherfore,* 1.142 let man turne his eyes from all humane respects, when he dooth good: and let him haue them fixed vpon God, neyther let him suffer, that those workes which are in so great reckoning and price with God, serue humane regards. If a no∣ble and a beautifull woman,* 1.143 worthy of a Kings bed, should be married to a foule Collyer, it would mooue all to compassion that beheld her: after the same manner, and much more effec∣tually shall he be mooued, that seeth vertues, woorthy of God, and diuine reward, to be made vassals to compasse the drosse &

dung of thys world.* 1.144 But because this purenesse of intent is not so easily obtained, let man desire it instantly of God in all hys prayers; especially in that part of prayer, which the Lord him∣selfe taught his Apostles, where it is said; Thy wil be done in earth as it is in heauen. That as all the heauenly Armies doe the vvill of GOD with a most pure intent, onely that they may please him: so also let man, as much as lyes in him, heere in earth imi∣tate that heauenly custome and stile: not because besides that that we please God, we may not come to his kingdome: but because workes are so much the more perfect, as they are voy∣der and nakeder of all priuate and selfe commoditie.

The sixt Vertue is Prayer, by meanes of which we ought to haue recourse to our Father in the time of tribulation,* 1.145 as chyl∣dren haue, who when they are feared or daunted, foorth-vvith runne to the bosome and lappe of their Father. We haue neede of this prayer, that 〈◊〉〈◊〉 ••ay haue our Father in continuall re∣membrance, and standing in his sight, wee may often conuerse and haue conference with him. For all these things are annexed to the bond and duty of a good sonne towards his Father. But because the vse and necessity of this vertue is knowne to euery body, seeing we labour to be briefe, in this place we will speake no further of it.

* 1.146 The seauenth Vertue is giuing of thanks, to which belon∣geth to haue alwaies a gratefull hart for all the benefits we haue receiued of God: and such a tongue, which alwaies may be oc∣cupied in giuing thanks to God, for the same: saying with the Prophet,* 1.147 I will alwayes giue thankes vnto the Lord: his praise shall euer be in my mouth. And in another place, O let my mouth be fil∣led with thy praise:* 1.148 that I may sing of thy glory & honour all the day long. For seeing that God doth continually giue vs life, and pre∣serueth vs in that estate he hath allotted vs, and daily, yea euery moment, showreth vpon vs his benefits, by the motion of the heauens, and the continuall seruice of all creatures: who wil re∣fuse or desist to praise him daily and continually, who alwaies preserueth and gouerneth vs, and bestoweth a thousand bles∣sings vpon vs? Let this be the beginning of all our exercises▪ hence (as Saint 〈◊〉〈◊〉 admonisheth vs) let all our prayers begin. So that in the morning, and at noone, and at night, and in the

night, or at what time soeuer we giue thanks to God for all his benefits, particuler and generall, as well of nature as of grace: let vs then yeeld him greater thanks for his greater and larger benefits and blessings; of which sort these are, that for all men he became a man; that he shedde for vs all the blood hee had: and especially in all these benefits this circumstance is to be cō∣sidered, that he bestowed all these benefits vpon vs, not moued by any priuate commoditie to himselfe, but of his meere loue and goodnes.

¶ Of the foure degrees of obedience.

THE eyght Vertue,* 1.149 which we owe to this heauenly Father, is a generall obedience in all those things, which hee hath commaunded: in which consisteth the sum and complement of all righteousnes. This Vertue hath three degrees; the first is, to obey the diuine commaundements: the second, the diuine counsailes: and the third, to obey the inspirations and inward callings of GOD. The obeying of the commaundements of God, are absolutely necessary vnto saluation: the counsailes do helpe a man to keepe them, without which, man is oftentimes endangered, and ieopardeth himselfe in them: for not to swear at all, although it be in a true and a iust matter, maketh vs that we neuer sweare falsely. Patience maketh vs, that we lose not the peace of minde and charitie. Not to possesse any thing of our owne, maketh vs that we doe not desire or couet any thing of anothers. To doe well vnto those that doe ill vnto vs, is profita∣ble for vs that we doe not ill vnto our selues. Therefore the counsailes are as Bulwarkes and Fortresses vnto the commaun∣dements: and therefore let him that meaneth to hit his ayme & obtaine his purposed scope, not be content with the keeping of one, but also let him contend, as much as he is able according to his degree and condition,* 1.150 to obserue the other. For euen as hee that would ferry ouer a swift Riuer, doth not directly ferry ouer it, but somewhat crooketh his course, and forceth his boat som∣what vp the streame, that he may come the better to his roade: so the seruant of God ought not onely to consider what is suffi∣cient for saluation, but also he ought to begin & keep a course some-what more straight and hard, that albeit he cannot attaine

the perfection proposed vnto himselfe, yet at the least hee may attaine saluation.

* 1.151 The thyrd degree that we spoke of, is to obey the Diuine in∣spirations and callings. For good seruaunts doe not onely obey theyr Maisters in those things, which are commaunded vnto them by the voyce of theyr Maisters, but also in those thinges, which they signifie vnto them by some nod or token. But be∣cause we may here easily be deceiued, supposing that it is a Di∣uine inspiration, which is eyther of the deuill, or of man, it be∣houeth vs to obserue diligently that of Saint Iohn; Beleeue not euery spirit,* 1.152 but proue the spirits whether they are of God or not. The Scriptures are to be our onely direction in this, neyther must we harken vnto any thing, which crosseth the analogie of fayth, or Gods reuealed will in his word. That sentence of Samuel must haue place in vs;* 1.153 Obedience is better then sacrifice.

To these three degrees a fourth is ioyned,* 1.154 which is a perfect conformity of our 〈◊〉〈◊〉 with the will of God, or a yeelding of our selues vnto Gods disposing of vs in whatsoeuer: so that with a pacified minde and patiently we beare alike both disho∣nour and honour, infamy and good report, health and sicknes, death and life, humbly submitting our selues to all those things, which he hath determined and decreed of vs, patiently bearing as well scourges as cherishings & comforts, taking in good part as well the taking away of graces, as the enioying of them: not respecting that which is giuen, but him, who giueth; and the loue wherewith he giueth: for a Father chasticeth and cherri∣sheth his sonne, accordingly as he knoweth it to be conducent to his health and safety. We may say of that man, who hath at∣tained these foure degrees of obedience, that he hath come to that resignation of himselfe, which is commended with so great praises of those that sette downe and extoll a spirituall life, which deliuereth a man into Gods hands, no otherwise to be handled, then soft waxe is handled in the hands of an Artificer. It is cal∣led Resignation,* 1.155 because euen as he that resigneth a benefice, vtterly depriueth himselfe of it, and committeth it wholy to the next incombent, that hee may dispose of it according to his minde, without contradiction of the former professour: so a perfect man rendereth himselfe ouer into the Diuine hands, so

that hereafter he will not be his owne, nor liue to himselfe; nor eate, nor sleepe, nor labour for himselfe, but for the only glorie of his Creator, conforming himselfe to the Diuine vvill, in all things as hee disposeth of him: receiuing from his handes all scourges, and tribulations, which are sent, and that with great quiet and tranquility of minde, depriuing himselfe of his owne liberty and will, that the will of the Lord may be onely doone, to whom he acknowledgeth himselfe to be infinitely bound. After this maner the Prophet signifyeth himselfe to haue beene resigned,* 1.156 when he saith; I am as a beast before thee: and I am al∣way by thee. For euen as a beast goeth not whether he will, nor resteth nor worketh when he pleaseth, but in all things obeyeth his Gouernour: so ought the seruant of God to do, by submit∣ting himselfe perfectly vnto God.

Thys is that whereof the Prophet Esay speaketh, saying: The Lord GOD hath opened myne eare,* 1.157 and I will not gaine-say him, I haue not gone backewards: in those things he hath com∣maunded me, albeit they were sharpe and difficult. Those my∣sticall beastes of Ezechiell doe signifie the same thing, of which it is written,* 1.158 that whether as the spirit ledde them, (that is, the in∣spiration of the holy Ghost) thether they went, and returned not in theyr going. By which figure is declared, with what great ala∣critie of mind, and with what great ioy a man ought to runne to all those things, which he vnderstandeth to be according to the will of his Lord. Wherefore, the readines and promptnes of will is not onely here required, but also the discretion of the vnderstanding, and the discretion of the spirit, as we haue sayd before, least we be deceaued, embracing our owne will for the will of GOD: yea, speaking after the common manner, all that ought to be suspected of vs, to which at any time vvee are inclined by the guydance of our owne will: and that we sup∣pose that there is more securitie in whatsoeuer is contrarie vn∣to it.

This is the noblest and the greatest sacrifice, that man can offer vnto God: for in other sacrifices, he offereth his, but in this he offereth himselfe; and the same difference which is be∣tweene man himselfe and his goods, is also found between these two kind of sacrifices. In such a sacrifice that of Saint Augu∣stine

is fulfilled; Although God is the Lord of all things, yet it is not lawfull for all to say with Dauid; O Lord I am thine: but for them onely, who haue put of their owne liberty, and haue wholy vowed and deuoted themselues to the Diuine worship, and after this manner are made his. This is the most conueni∣ent disposition and order to come to the perfection of a Chri∣stian life. For seeing that our Lord God of his infinite good∣nes, is alwayes ready to enrich and reforme man, when he resi∣steth not, nor contradicteth his will, but is wholy dedicated to his obedience: he can easily worke in him whatsoeuer he plea∣seth, and make him as another Dauid, a man according to his owne hart.

¶ Of patience in aduersitie.

THat we may more fitly and commodiously come to that last degree of obedience,* 1.159 the last of those nine vertues will helpe vs very much, which I reckoned vp in the beginning of this Chapter, that is patience in aduersity and tribulation, which of∣tentimes is sent vnto vs of our most louing father for our exer∣cise and greater good. To this patience Salomon inuiteth vs in his Prouerbs,* 1.160 saying; My sonne, refuse not the chastening of the Lord, neyther faint when thou art corrected of him: For whom the Lord loueth, him he chasteneth, and yet delighteth in him, euen as a father in his owne sonne. Which sentence of Salomon the Apo∣stle more largely expresseth, in his Epistle to the Hebrewes, where he exhorteth vs to patience;* 1.161 My sonne, sayth he, despise not thou the chastening of the Lord, neyther faynt when thou art re∣buked of him. For whom the Lord loueth he chasteneth, and scour∣geth euery sonne that he receaueth. If yee endure chastening, God tendreth you as his sonnes: for what sonne is he whom the father cha∣steneth not? But if yee be without chastisement, whereof all are per∣takers, then are yee bastards, and not sonnes. Furthermore, we haue had fathers of our flesh, which corrected vs, and we gaue them reue∣rence: shall we not then much rather be in subiection vnto the father of spirits, and liue? All these words doe sufficiently and plainly testifie, that it is the duty of a father to chastice and correct his sonne: and in like manner that it is the duty of a good sonne, to submit himselfe with all humility, and to esteeme the scourges

of his father, as great benefits, and signes of lo••e and fatherly good will. Th•• only begotten sonne of the eternall father, hath ••aught vs this by his owne example, when he sayd to Saint Pe∣••er▪ willing to deliuer him from death:* 1.162 Shall I 〈◊〉〈◊〉 drinke of the cup which my father hath giuen me? As if he should haue sayd: If this cup had beene proffered and giuen to me of another, it might haue been that thou mightest haue hindered me to drink of it: but because it commeth to me from that father, who best knoweth how to helpe, and can and will helpe his sonnes, shal it not be drunk of, yea neuer seeking further any other reason, but because it is sent of my father?

Neuertheles there are some, who in the time of peace doe seeme very subiect and submissiue vnto this father, and confor∣mable vnto his will, who in the time of tribulation doe start backwards, and doe show that this their conformity was false and deceitfull:* 1.163 because in the ••••me of neede they lost it, as effe∣minate and cowardly Souldiers, who in the time of peace and truce, doe boast of their valour and prowesse, but when they come to fight they cast away both their courage and Armour. Therfore in the continuall conflict of this present life, it behoo∣ueth vs alwayes to be armed for the warre with spirituall com∣pleat Armour, that we may preuaile and ouercome in the time of neede. First therfore we must consider, that the afflictions of this world are not worthy of the future glory, for the ioy of that eternall light is so great, that although we were to enioy it but one small houre, yet for it we ought willingly to embrace all afflictions, and despise all the pompe of the world. For as the Apostle sayth,* 1.164 The mom••nt any lightnes of our tribulation, prepa∣reth an exceeding, and an eternall waight of glory vnto vs. While we looke not on the things which are seene, but on the things which are not seene: For the things which are seene, are temporall: but the things which are not seene, are eternall.

Consider also, that too much prosperity oftentimes doth puffe vp the mind with pride: & contrarily that aduersity doth purifie the hart by wholsome sorrow: so that that doth swel the hart, but this albeit it be swelled and puffed vp, doth bring it downe and humble it. In that man for the most part forgetteth ••imselfe, in this he also remembreth God: by that good works

〈◊〉〈◊〉 lost, by 〈…〉〈…〉 are 〈◊〉〈◊〉 of and get pardon, and the soule is 〈◊〉〈◊〉 ••ha•• it offe••d not 〈◊〉〈◊〉. If perhaps continuall infirmity and sicknes afflict thee, thou 〈◊〉〈◊〉 th••nk••, that the Lord God (when he 〈◊〉〈◊〉 that 〈◊〉〈◊〉 wo••ld ••or••e much mischiefe if we were in health) doth clip thy 〈◊〉〈◊〉, and makes thee vnapt to doe things by the meanes of th••t sick••es. And surely it seemes much better vnto me that a man should be sicke, and broken through dis••ases, then being sou••d should 〈◊〉〈◊〉 in sinne, and add new offences vnto old. For as the Lord sayth; It is ••etter for thee to 〈◊〉〈◊〉 into life halt or maymed,* 1.165 rather then thou shouldest, hauing 〈…〉〈…〉 o•• 〈◊〉〈◊〉 feete, 〈◊〉〈◊〉 c••st i••to e••erlasting fire. It is certainly knowne to euery body, that our Lord, most mercifull by nature is not delighted in tor∣turing vs, but doth seeke by all meanes to cure our wounds with ••••dicines contrary to our infirmity▪ for when as we are fallen into a disease by pleasures, it is behoofeful that we be healed by sorrowes and aduersity: and if our infirmity arise by vnlawfull things, that we take it a••ay by with-drawing of things lawfull. By which it is manifest, that the supreame goodnes is angry in this world, that it may not be angry in the other▪ therefore he now mercifully vseth his rigour, least afterwards should vse iust vengeance. For as Saint Ierome sayth, it is great anger that God is not angry with sinners.* 1.166 He therefore that will not here be chastised with sonnes, shall be damned in hell with deuils. Wherefore worthily Saint Bernard praying vnto God, cryed out,* 1.167 saying; O Lord here burne me, here cut me in peeces, that thou mayst eternally spare me. By this we may easily see, how carefull the Creatour of all things is for thee: for he doth not with-draw his hand from thee, neyther doth he too much giue thee the raine, least thou shouldest follow thine owne desires. Phisitians for the body doe willingly graunt vnto the sicke, of whose health they despaire,* 1.168 all things that he desireth; but to him whose health they hope to recouer, they prescribe a dyet, and will him to abstaine from all hurtfull things contrary to his health. Fathers also doe deny to giue money to dissolute and prodigall children, that they may not squander abroad theyr wealth: but at length they make them the heires of all theyr goods. That heauenly Phisitian of our soules and father of a••••

fathers, (after a certaine manner of speaking) dealeth so with vs. Consider furthermore, how many and how great reproches our Redeemer suffered of them, he had created: how many slaun∣ders, and blowes he bare, and how patiently he turned his coue∣red face to those infernall iawes, that did spet vpon him: how mildly he suffered his head to be pricked and rent with thornes: how cheerefully hee receaued that most bitter potion for the quenching of his thirst: with what great silence he bore theyr scoffings, who mocking at him worshipped him: lastly, with what great feruour he offered himselfe, and hasted to death▪ that he might free vs from death. Therfore let it not seeme a cruell thing vnto thee, if thou miserable vild and abiect man sufferest scourges, which he sendeth vnto thee, who for thy sinnes would not depart out of this life without scourges; who came into it without sinnes. For it behooued Christ so to suffer, and enter into his glory: that he might act that in worke, which the Apo∣stle teacheth in words:* 1.169 No man shall be crowned, except he wre∣stl•• lawfully. Therefore it is much better to suffer patiently all present euils in this world, which are profitable vnto vs; then impatiently and vnquietly to suffer them: especially seeing that will thou nill thou, thou must suffer that which it pleaseth God to send, for nothing can resist his power.

Besides these, considerations and remedies, I will set down•• another yet more effectuall: that is, that a man be well arm•• alwayes to preserue this patience, against all afflictions and ad∣uersities, which may arise against him on any side.* 1.170 For what o∣ther thing is to be looked for of the world so peruerse, of the flesh so weake, of the enuy of deuils, and maliciousnes of men? Therfore he that is wise, ought to be armed against all accidents and euils that may happen vnto him; as he, that is to take his iourney through his enemies Countrey. For by it he shall re∣ceaue two great commodities: the first, because that which is to be borne shall not seeme so great, if it be fore-seene: for darts fore-seene, as sayth Seneca, doe lesse hurt. Therfore Ecclesiasti∣cus vvell admonisheth; Goe to phisicke or euer thou be sicke. As he doth,* 1.171 who letteth himselfe blood, while he is in health. The second is, that he, that followeth our counsaile, is sure, to offer a s••crifice acceptable to God: after a certaine manner like vnto

that, vvhich Abraham offered, when he prepared himselfe to ••ffer his sonne Isaack. For as often as man doth set downe with himselfe, that this euil or that may happen vnto him from God, or from men, and he as the seruant of God prepareth himselfe, and hath determined already to receaue it with all humility and patience, and therfore resigneth himselfe into the hands of the Lord, and is ready to entertaine any tribulation, which way so euer it commeth, after that manner as Dauid did, the iniury of∣fered and done vnto him of Semei, as though God had com∣maunded him to doe it; let him be ascertayned, that if he haue his mind thus disposed, although that commeth not to passe he expected or supposed, yet it shall be as acceptable, as if it had happened vnto him. Therefore a Christian ought to remem∣ber, that this is one of the especiall parts of Christian profession, which Saint Peter teacheth,* 1.172 saying; If when yee doe well, yee suf∣fer wrong, and shall take it patiently, then is there thanke with God: For heere-vnto verily were yee called. Therefore let a Christian, that liueth in this vvorld,* 1.173 thinke, that he is a rocke placed in the midst of the Sea, which on euery side is beate and crushed with vvaues and billowes, yet neuertheles he persisteth firme, neyther is remoued out of his place.

These things therfore are the more copiously handled of vs, because seeing that the profession of a Christian life (as Saint Bernard sayth) is diuided into ••wo parts, vvherof one is to doe good, the other to suffer wrong; and euery one knowes that the second part is more difficult then the first: therfore it were needfull to collect hether many cautions, and many remedies, because in this part there were greater danger. It is further to be noted in this place, that in this vertue of Patience according to the Doctors,* 1.174 that there are three most excellent degrees, and one more perfect then another. The first is, patiently to suffer afflictions. The second is, of own accord to desire them for the loue of Christ Iesus. The third is, to reioyce in the same afflic∣tions. Therfore the seruant of God must not be content be to be in the first degree of patience, but he must labour to come to the second; and when he is come vnto this, he must not rest, but proceede vntill he hath attayned the third. We haue an ex∣ample of the first degree in holy Iob; of the second, in the holy

Martirs, who so desired martirdome: of the third, in the holy Apostles, who reioyced that they were made worthy to suffer iniury for the name of Christ.* 1.175 The same ioy was in Saint Paule, as he testifieth of himselfe in a certaine place; But let vs glory al∣so, sayth he, in tribulations. And in another place, he ioyeth and glorieth in infirmities,* 1.176 in distresse, in scourges, &c. that he suf∣fered for the Name of Christ.* 1.177 In another place speaking of his imprisonment, and his bonds, he desireth the Philippians, that they would be pertakers of his ioy, which he enioyed, in that he was imprisoned and bound with chaines for the loue of Christ. Moreouer, he sayth that this grace was giuen at the same time to the faythfull of the Church of Macedonia,* 1.178 because in much tryall of affliction, their ioy abounded, and theyr deepe pouer∣tie a••ounded into the riches of theyr liberality. Thys is one of the chiefest degrees of patience, charitie, and perfection, to which an humane creature may ascend: but fewe ascend so high: and therefore the Lord hath commaunded it vnto none. But these are not so to be vnderstood, as though wee ought to reioyce at the death, calamities, and tribulations of our neigh∣bours, parents, and kinsfolkes, much lesse of the Church: for the same charity, which requireth ioy of vs in the one, requireth sorrow and compassion in the other, seeing the nature of it is to reioyce with them that reioyce, and to weepe with them that weepe: which thing we see to haue been done of the Prophets, who dyd weepe all theyr liues long, because they did see the ca∣lamities and scourges of theyr fellow Cittizens. Whosoeuer therefore hath these nine conditions or vertues, shall haue a sonnes hart towards GOD; and hath already fulfilled per∣fectly this part of iustice and righteousnes, which rendereth to euery one, yea to God, that which is due vnto hym.

Of the bond and dutie of diuers estates. CHAP. XVII.

AFter that we haue largely enough handled vvhat generally appertaineth to all men, now it is time, that we speake particularly of seuerall and parti∣culer estates of men. But because this tractate would prooue to prolixe & long, therefore I say briefely, besides those things that haue been spoken, that euery one must haue an eye and a diligent respect vnto those Lawes, ordinances and customes, that are prescribed and directed for his estate and condition, which are many and diuers, according to the diuersitie of estates in the Church & Common∣w••••lth: in which some are Rulers and Ouerseers,* 1.179 and some subiects; some Clergie, some Layetie, some maisters of families, &c. E∣uery one of which haue theyr peculiar lawes and constitutions. Of the Ruler and Ouerseer the Apostle sayth;* 1.180 Watch thou in all things, lobour, fulfill thy ministerie. And Salomon admonisheth; My so••••e,* 1.181 if thou be surety for thy neighbour, and hast fastened thy ••••••d for another man. Thou art bound with thine owne words, and taken with thine owne speech. Therefore my sonne doe thus, and thou ••••••••t be discharged: When thou art come into thy neighbors danger, goe thy wayes then so••ne, humble thy selfe, and with thy friendes in∣treate thy Creditour. Let not thine eyes sleepe, nor thine eye-lids slum∣ber. S••ue thy selfe as a Doe from the hand of the Hunter, and as a bird from the hand of the Fouler. Neyther oughtest thou to won∣der, that the Wiseman doth admonish thee to be so carefull in this case: For men are wont to be carefull in keeping of theyr things for two causes, eyther because they are of great price, or because they are in great danger and ieopardy. Both of these doe concurre in the charge of soules, neyther can the price of a∣ny thing be greater, nor the danger more. Therefore it is requi∣site and meete, that a Ruler and an Ouerseer, should be very carefull and circumspect.

It behooueth a subiect, that hee haue his eyes on his Ruler and Ouerseer, and that he reuerence him, not as a man, but as GOD;* 1.182 and that he do that he cōmaundeth him with as great

alacritie and cheerefulnes of minde, and with as great deuotion, as if God himselfe had commaunded it. For if my Lord com∣maund me to obey the Steward of his house, when I obey the Steward, whom doe I obey but my Lord? so also if God com∣maund me to obey my Ruler and Ouerseer, when I doe that he commaundeth me, I doe my obedience vnto God. If S. Paule commandeth seruants to obey theyr maisters, not as men, but as Christ; howe much more ought subiects to obey their Rulers and Ouerseers, to whom they are bound by the bond of obe∣dience?

In this Obedience three degrees are set down: the first is, to obey onely in worke:* 1.183 the second, to obey in worke and vvill: the third, to obey in worke, will, and vnderstanding. For some doe that they are commaunded, but because the commaunde∣ment seemeth not vnto them iust and right, they doe it not wil∣lingly. Others doe it willingly, but they thinke that he that com∣maunded it, did not well vnderstand what he commanded. To be briefe, there be others, who haue wholy and altogether dedi∣cated their vnderstanding to the diuine worship; and do obey theyr Ruler and Ouerseer, as God, in worke, will, and vnder∣standing. And doing this in worke, will, and vnderstanding, they humbly approue all that is commaunded them, without carrying any preiudice of them, of whom they are to be censu∣red and iudged. Wherefore my brother, learne with all humili∣tie, affectionately to obey thy Ruler and Ouerseer, being mind∣full of that is written: He that heareth you, heareth mee: and hee that despiseth you,* 1.184 despiseth mee. Doe not murmure nor speak ill of them, least thou heare, Your murmuring is not against vs, but against the Lord.* 1.185 Doe not basely or vildly esteeme of them least the Lord say vnto thee;* 1.186 They haue not cast away thee, but me, that I should not rule ouer them. Doe not lie vnto them or deceaue them, least it be said vnto thee; Thou hast not lyed vnto men, but vnto GOD.* 1.187 Least for thine offence thou perrish by suddaine death, because thou didst dare to lye, as they, who perrished af∣ter the same manner.

Let ••married wife giue her diligence to rule her house, and please her husband:* 1.188 and when she hath satisfied her dutie, and done that belongs vnto her office, as much as she can let her at∣tend

vpon religion: yet so that she passe not the limits of her e∣state and condition.

* 1.189 Let a Maister of a family, to whom God hath granted chil∣dren, sette before his eyes as a glasse, the fearefull example of Ely, who was negligent in correcting and chastening his chyl∣dren, whose punishment was, not onely the suddaine and vn∣thought of death of himselfe and his sonnes, but also the perpe∣tuall depriuation and losse of the hie Priesthood, of which for that offence he was depriued. Let him marke and consider, that the sinnes of the chyldren, are after a certaine manner the sinnes also of the parents, and the destruction of the child, to be in like manner the destruction of the parent, of whom he was begotte and bred. For he is vtterly vnworthy the name of a Father, that begetteth chyldren not for heauen, but for this world. There∣fore let him chastice his children, withdraw them from ill com∣pany, commend and commit them to religious Maisters and Tutors, and let it be his onely care, that they may be taught and instructed in the way of vertue: and from theyr cradles, after the example of Tobias, let him teach thē the feare of the Lord. Let him often crosse them of their owne wils, and they that in the birth of theyr children haue been Fathers of theyr bodyes, now they are borne, let them be fathers of theyr soules. For it is not enough that parents should be as byrds, and other brute beastes, who after that they haue brought foorth their young ones doe only nourish them, and prouide meate for them: but a Father ought to be a father as a man, and as a Christian man, and as a true seruant of God, who educateth & traineth vp his chyldren, as the chyldren of God, and heyres of the kingdome of heauen: not that they should be the bond-slaues of sathan, and inhabitants of hell.

Let Maisters of families, who haue seruants and other hous∣hold, be mi••dfull of the commination of S. Paule, who saith; If any prouide not for his owne,* 1.190 and especially for them of his hous∣hold, he hath denied the fayth: (that is, the faithfulnes that he ow∣eth, and to which he is bound) and is worse then an infidell. Let them remember, that these are as Lambes of their sh••epefold, and that they are the Sheepheards, that should care and vvatch ouer them; and let them thinke that the time will come, vvhen

as GOD will exact an account for them,* 1.191 saying: Where is the flocke that was giuen thee? the sheepe glorious and noble? Worthe∣lie he calleth them glorious and noble: for great is the price by which they are redeemed. Noble and glorious is the most sacred humanity of Christ, by which they are enobled. Therefore there is not any seruant, albeit abiect and base, who is not free and noble, in regard of the blood & humanity of Christ. Ther∣fore let a goo•• Christian striue and endeuour, that those that be in his house, may be free from all enormous vices; as are quar∣rels and strifes, vnlawfull gaming, false and vaine oathes, blas∣phemies, fornications, &c. And furthermore, that they haue knowledge and skill in matters of Christianity; and that they obserue the orders and constitutions of the Church; and that especially vpon the Lords day they be at Church to heare Ser∣mons and Diuine seruice: and that they be not contumacious and peruerse inthwarting the good and orderly proceedings of the Church, as the Puritans and Precisians of this time are, who by their ignorant zeale, & peeuish singularity disturbe the quiet and peace of the Church.

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,* 1.192 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.

* 1.193 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,* 1.194 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:* 1.195 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,* 1.196 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.* 1.197 The same thing the Apostle insinuateth, when he sayth to his Disciple Timothy;* 1.198 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:* 1.199 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;* 1.200 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?* 1.201 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,* 1.202 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,* 1.203 as one sayth, become worser through liberty. Euen as in a Vineyard well kept,* 1.204 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?* 1.205 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,* 1.206 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;* 1.207 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▪* 1.208 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,* 1.209 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.

〈◊〉〈◊〉 very profitable 〈◊〉〈◊〉, which are 〈…〉〈…〉 of the precedent doctrine. CHAP. XIX.

OVT of the precedent doctrine foure instructi∣ons doe arise very profitable and necessary for a spirituall life. The first is, that a perfect man and a true seruant of God, ought not onely to seeke for spirituall vertues (albeit they be excellent and noble) b•••• a••••o he ought to ioyne others vnto the•• as well for the preseruation of them, as for the obtaining of absolute per∣fection, and the whole complement of Christian righteousnes. Wherefore he ought to consider, that as man is not only a soule, nor onely a body, but a soule & a body together: (for the soule without the body, maketh not a perfect man, & the body with∣out the soule, is no other thing then a sacke full of earth and a∣shes,) so also it is necessary, that hee know that true and perfect Christianitie, is not onely internall, nor externall; but internall and externall together. For the internall alone cannot be pre∣serued without the externall, whether it be little or much, accor∣ding to the conueniencie of the bond of euery mans estate:* 1.210 nei∣ther is it sufficient for the fulfilling of all righteousnes. Much lesse can the externall without the internal make a man perfect: as neyther the body alone without the soule can make a man. Euen as therefore all the life of the body proceedeth from the soule;* 1.211 so all the dignity and worth of the externall, proceedeth from the internall, but especially from Charity.

He therefore that will not erre from this scope and determi∣ned resolution, let him thinke that as he, that made man, would not separate the soule from the body; so he must not seuer the spirituall from the corporall, that would make a perfect Chri∣stian. The body is ioyned to the soule, the treasure is preserued in the Arke, the hedge compassing the Vineyard, dooth make it safe, and Vertue is defended by her Fortresses, Bulwarkes, & defences, which are her owne parts. Otherwise, beleeue me, one will decay and perrish another. For one cannot be increased nor assisted, vnlesse both be ioyned together. Consider how nature,

and Art the Ape and imitatour of Nature doe nothing, which hath not eyther a barke or some couer for a fortification & de∣fence, and also for an ornament of it: after the same manner Grace also worketh, which is the most perfect forme, and most perfectly effecteth her operations. Remember also that it is written;* 1.212 He that feareth God, neglecteth not any thing: And, Hee that setteth naught by small things,* 1.213 shall fall by little and little. Re∣member the example set downe in the former booke, that by the want of one nayle the yron shoe is lost,* 1.214 and the shoe beeing lost, the horse falleth, and the horse falling, the rider perisheth. Remember the dangers which hee incurreth, that neglecteth small things: for this is the high-way that leadeth to great er∣rors. Marke also the order of the plagues of Egipt, after harm∣lesse and hurtlesse Frogs, came lyce, and great flyes, Gadbees, stinging Horse-flies, and byting Oxe-flies. Whereby it is eui∣dent, that the neglect and contempt of the lesser, doth prepare the way for greater: for they that feare not polluting and euill-sauouring Froggs, will not feare stinging Horse-flies, & byting Oxe-flies.

¶ The second instruction.

BY that we learne also, to what vertues we ought most espe∣cially to addict our endeuours and studies; vpon which we ought to bestow greater diligence, and vpon which lesser: as men doe, who make greater account of an heape of gold, then of siluer; and doe more esteeme an eye then a finger: so also it is meete and requisite, that with greater endeuour and diligence we should apply our selues to the woorthier vertues, and vvyth lesser to the lesse worthy: otherwise, if we more diligently stu∣dy, and imploy our paines rather vppon the ignobler then the noble, the whole spirituall busines will be disordered. Where∣fore I say, that those Bishops and Pastors do very wisely, that in theyr pulpits and Sermons doe often beate vpon these wordes; Silence, Fasting, Solitarines, Rites and Ceremonies, and that often stand vpon, and preach Charity, Humility, Prayer, De∣uotion, Contemplation,* 1.215 the Feare of God, the Loue of our Neighbour, and such like. And this ought to be done so much the more often, by how much the inward defects are more se∣cret

thē the outward: and therefore rhe more dangerous. For euen as men are more diligent to amend defects that are seene of them, then those that are vnseene: so it is to be feared, that they haue no care of inward defects, which are not seene, al∣though they are most diligent in outward, which are publique, and openly discerned. Furthermore, the exteriour vertues, as they are more manifest vnto men, so also they are better known and had in greater esteeme; as are Abstinence, Watching, Di∣scipline, & corporall austeritie. But the interiour vertues, Hope, Charity, Humility, Discretion, the Feare of God, and the Con∣tempt of the world, are more occult and hid: and therefore al∣beit they be in greater honour with God, yet they are not so va∣lued in mans iudgement.* 1.216 And therefore our Sauiour sayth; Yee are they that iustifie your selues before men, but God knoweth your harts. Not dissonant to this, is that of Paule; Hee is not a Iewe which is a Iew outward.* 1.217 Neyther is that circumcision which is out∣ward in the flesh. But he is a Iew which is one inwardly, and the cir∣cumcision of the hart, which consisteth in the spirit, and not in the letter, is circumcision, whose praise is not of men, but of God.

Seeing therefore, that those externall are in so great estimati∣on among men, and are so admired of all, and the appetite of selfe honour and excellencie is so subtill, and the most power∣full of all the appetites, it is to be feared, least that affection draw a man rather to loue and seeke after those vertues, by which greater honour is expected, then those, by which lesser: yea perhaps among men none. For to the loue of these, the spirit inuiteth, but to the loue of the other, the spirit and the flesh in∣uite together, which is exceeding vehement, and most vnpati∣ent in her desires. Which seeing that it is so, not without cause it is to be feared, least these two affections should ouer-come that one, and should carry the victory from it. To thys mis∣chiefe the light of this doctrine opposeth it selfe, which defen∣deth and patronizeth a iuster cause, and notwithstanding these, commaundeth place to be giuen to this, which deserueth more: admonishing vs, that we loue that, and embrace it with greater feruency, which is more profitable, and more necessary.

¶ The third instruction.

BY that also wee gather, that as often as it happeneth that these vertues doe so concurre at one and the selfe same time, that we cannot entertaine and content them altogether; then according to the rule of Gods precepts, the lesser must giue place to the greater. Otherwise order will be inuerted and di∣sturbed.* 1.218 This Saint Bernard teacheth in his booke of the pre∣cept and the dispensation; Furthermore, sayth he, many things are inuented and ordayned, not because we may not liue other∣wise, but because so to liue is more expedient: neyther are they deuised for any other end, then for the preseruing and good of charity. So long therfore as they respect and ayme at charity, they stand firme and vnmoueable, and may not be changed without offence, no not of the inuenters and ordayners. But if contrarily at any time they seeme contrary vnto charity, they are to be changed and altered, but onely of those to whom it is gi∣uen to see this, and to whom this busines is committed to be ouer-seene; and not of euery ouer-weening Disciplinarian, and giddy-braind humorist: seemeth it not most meete and requi∣site, that those things that were inuented for Charity, should also for charity, when it seemeth conuenient, be eyther omitted, or intermitted, or be changed into some other thing more com∣modious? For otherwise without doubt it is most vniust, if or∣dinances and constitutions onely deuised for charity, should be held and maintayned against charity. Therefore let them be held assuredly and firmely immutable, yea, amongst Prelates, which are grounded vpon necessary considerations, but so farre forth as they serue vnto charity. Hetherto are the words of Saint Bernard.

¶ The fourth instruction.

TWo kinds of iustice and righteousnes are gathered out of this same Doctrine;* 1.219 one is true, the other false. True righ∣teousnes and iustice comprehendeth together both things in∣ternall and externall, which are required to the preseruing of them. That which is false and counterfeit, obserueth some ex∣ternall without internall: without the loue and feare of God,

without humility, without deuotion, and without other inter∣nall vertues. Like to this was the righteousnes of the Phari∣seis, of whom the Lord speaketh in Mathew;* 1.220 Woe, sayth hee, vnto you Scribes and Phariseis hipocrits, for ye tythe Mint, and An∣nise, and Cummin, and haue left the waightier matters of the law, iudgement, mercy, and fayth: these ought ye to haue done, and not to leaue the other vndone. Ye blind guides, which straine out a gnat, and swallow a Camell. Woe vnto you Scribes and Phariseis hypocrits, for ye make cleane the vtter side of the cup, and of the platter, but within they are full of bribery and excesse. And a little after; Woe vnto you Scribes and Phariseis hypocrits, for ye are like vnto paynted Se∣pulchers, which indeede appeare beautifull outward: but are within full of dead mens bones and of all filthines. Of the same kind is that righteousnes, which so often is reprehended of God in the Scriptures by the Prophets, for whom the mouth of one spea∣keth; This people honoureth me with their mouth,* 1.221 and glorifieth me with their lips: but their hart is farre from me, and the feare which they haue vnto me, proceedeth of a commaundement that is taught of men,* 1.222 but they haue despised my law. And in another place; Why offer ye so many sacrifices vnto me, sayth the Lord? I am full of the burnt offerings of vveathers, and of the fatnes of fed beasts, I haue no pleasure in the blood of bullocks, lambs, and goates. Offer me no moe oblations, for it is but lost labour: Incense is an abhominable thing vnto me, I may not away with your new moones, your Sabaoths, and solemne meetings, your solemne assemblies are wicked. I hate your new moones, and appointed feasts euen from my very hart, they make me weary, I cannot abide them.

What meaneth this? vvhat doth God condemne, that he ap∣poynted, and expresly commaunded; especially seeing that they be the acts of the noblest vertue, which we call Religion: whose proper function and duty is to worship God with the seruice of adoration, and Religion? No certainly: but he con∣demneth the men, that contenting themselues with those exter∣nall ceremonies, had no regard nor care of true righteousnes, and the feare of the Lord, as forth-with he declareth, saying; Wash you, make you cleane, put away your euill thoughts out of my sight: cease from doing of euill, learne to doe well, apply your selues to equity, deliuer the oppressed, helpe the fatherles to his right, let the

widdowes complaine come before you: And then goe to, sayth the Lord, let vs talke together: though your sinnes be as red as scarlet, they shall be as white as snow: and though they were like purple, they shall be as white as wooll. In another place he repeateth the same thing, and that with greater vehemency: He that slayeth, sayth he,* 1.223 an Oxe for me, doth me so great dishonour, as he that killeth a man: he that killeth a sheepe for me, knetcheth a dogge: hee that bringeth me meate offerings, offereth swines blood: who so maketh me a memoriall of incense, prayseth the thing that is vnright. O Lord, whence comes this? vvhy are they now abhominable and vild in thine eyes, which in times past thou didst ordaine and commaund? Presently after he addeth the reason saying; These haue they done according to their owne wayes, and their soule deligh∣teth in these abhominations. Thou seest therefore, my brother, in what base account those outward works are with God without this inward foundation. Of these outward works he saith thus by another Prophet; Though yee offer me whole burnt offerings, and meate offerings,* 1.224 I will not accept them, neyther will I regard the peace offering of your fat beasts. Take thou away from me the mul∣titude of thy songs, for I will not heare the melody of thy Vials. And in another place with greater vehemency;* 1.225 And I will, sayth he, cast dung on your faces, euen the dung of your solemne feasts.

What neede we moe words to vnderstand how little these externall works doe profit, although very excellent, if that foun∣dation of righteousnes be wanting, which consisteth in the loue and feare of God, and in the hatred of sinne? But if any shall aske me, why GOD doth so greatly condemne this worship, comparing the sacrifices to murthers, and the incense to idola∣try, calling the singing of Psalmes iangling, and their solemni∣ties dung? I aunswere, because besides that such works are not acceptable,* 1.226 wanting the foundation, of which we spake a little before; many also hence take an occasion to be proud, to pre∣sume great matters of themselues, and to despise others, because they doe not like them: and that which is worser, at length they come into a false security, which ariseth from this counterfeit righteousnes: and this is the greatest danger, that meeteth with men in this life: for they being lulled a sleepe with this vaine se∣curity, doe not study, nor striue to compasse those things they

want, and which are of greater waight. I would not that thou shouldest credite me, reade that which the Gospell speaketh of the prayer of the Pharisey, who praying sayd; God I thanke thee, that I am not as other men are,* 1.227 extortioners, vniust, adulterers, or as this Public••ne. I fast twice in the weeke, I giue tithe of all that I possesse. Thou seest heere how plainly those three most dange∣rous rocks are discouered, of which we spake a little before. Presumption, when he sayth; I am not as other men: Contempt of others, when he sayth; As this Publicane: False security, when he giueth thanks to God for the condition and quality of his life he led: supposing that by it he was safe and secure, ney∣ther that he had any cause to feare. Hence it is, that they that are iust and righteous after this manner, doe runne into most dangerous hipocrisie. For we are to note in this place, that there are two kinds of hipocrisie:* 1.228 one is open and vild, as that is in them, whose wickednes is publique and knowne to many, and yet neuertheles in outward conuersation they pretend great sanctity, that they may deceaue the people. The other is more subtill and more secret, by which a man doth not onely deceaue another, but also himselfe: which kind of hipocrisie was in that Pharisey, who not onely deceaued other men, but also himselfe: for when he was the worst, he would haue beene thought the best. Of this hipocrisie the Wise-man speaketh; There is a way which seemeth right vnto a man:* 1.229 but the end thereof are the wayes of death. And in another place among the foure kinds of euils, he reckoneth vp this also, saying; There is a generation that cur∣seth their father,* 1.230 and doth not blesse their mother. There is a gene∣ration that thinke themselues cleane, and yet is not clensed from their filthines. There is a generation that hath a proud looke, and doth cast vp their eye lids. There is a generation whose teeth are as swords, and their iawes as kniues, to deuoure the poore from of the earth, and the needy from among men. Salomon here rehearseth these foure conditions of men, as the most peruerse and pernicious of all, that are in the world: and amongst them he also putteth in this hipocrisie, of which we now speake, that is, when as most im∣pure men, as this Pharisey was, would be deemed pure and ho∣ly. The state of that man, that is entangled with this vice, is most dangerous. Certainly the euill is lesser, if a man be euill,

and would not be accounted good, then if he be vniust, and would be esteemed iust. For be it that a man be wicked, yet the knowledge of himselfe will be the beginning of his saluation. But when his wickednes is not knowne, and he although sicke, would be accounted sound and in health, what remedy or what medicine shall be applied to him? Therfore our Sauionr sayth to the Phariseis; The Publicanes and harlots shall enter into the kingdome of heauen before you.* 1.231 For Shall enter, the Greekes read, Doe enter in the present tense; and so that is more expresly de∣clared, which we would say. The same thing also those terrible & fearefull words of the Lord in the Reuelation doe most mani∣festly testifie;* 1.232 I would thou were hot or cold: but because thou art luke warme, & neȳther cold not hot, I will spew thee out of my mouth. What meaneth this? Why doth God wish that man were cold, and sayth that luke warme is in worser estate, then cold, seeing that luke warme is nearer vnto hot? I will tell thee what is the reason of this.* 1.233 He is hot, who by the fire of his charity, which he hath in himselfe, possesseth all vertues, as well internall as ex∣ternall: as we haue sayd before. On the contrary part he is cold, who by reason of the absence & want of charity, hath ney∣ther internall nor externall vertues. He is luke warme, who hath some externall vertues, but not any internall, no not a spark of charity. Therfore the Lord signifieth here, that he that is luke warme is in much worser estate, then he that is cold: not because he is burthened with moe sinnes, but because he is more hardly deliuered from them. For he is so much the more far∣ther of from remedy, by how much he thinketh himselfe more secure and freer from all euill: for from this superficiall righte∣ousnes (if I may so call it) which he hath, he taketh an occasion to beleeue that he is some body, when in truth he is no body. Wherfore the Lord expounding whom he had termed luke warme, addeth; Because thou sayest, I am rich, and encreased with goods, and haue neede of nothing: and knowest not how that thou art wretched, and miserable, and poore, and blind, and naked. Doe not these words liuely and in orient colours depaynt the image of the Pharisie, that sayd; God I thanke thee that I am not as other men are? Surely they do, for he thought in his hart that he was wealthy in spirituall riches; and therefore he gaue thanks to

God: but without doubt he was poore, blind, & naked: for he did not know his owne faults.

Now therfore we haue declared that there are two kinds of righteousnes, one true, and the other false and counterfeit; and how noble the excellency of the true is; and how the false is exposed to many and great dangers. Let no man think that the labour and time, which we haue bestowed vppon this demon∣stration, to haue been ill spent. For the holy Gospell, the purest doctrine of all the diuine Scriptures, and the most excellent, which as a glasse representeth the forme and rule of our life, ve∣ry often reprehendeth thys false and counterfeit righteousnes, and so doe the Prophets, as before we haue shewed. Therefore it was not meete, that we should cursorily runne ouer it, which so often is beate vpon in the Scriptures: especially seeing that all men for the most part, doe shun manifest dangers; as Ma∣riners, doe Rocks that show themselues;* 1.234 and here where there is such euidencie, lesse admonition will serue, but where the Rockes lie hid vnder the water, there is greater heede to be ta∣ken; and therfore they are marked in the Maps and Sea-cards of Sailers, that they may not rush vpon them at vnawares. Let no man deceiue himselfe in thys, saying that then this doctrine was more copiously to be discoursed of, when this vice did raigne more spaciously and largely in the world: but now there is no need of it, because thys sinne is vnusuall, and vnfrequen∣ted. For I thinke that the world hath continued alwaies in the same estate:* 1.235 for there are, and alwaies haue beene, men of the same nature, and of the same inclination, conceaued in the same originall sinne, which is the fountaine of all sinnes, and therfore alwaies produceth like effects.

And because there is so great likenes and similitude in the causes of euils, it followeth of necessary consequence, that the like should be in the effects. Therefore the same vices, which were then in the men of this and that condition, are now also, although perhaps the names be some-what changed: as the Comedies of Plautus & Terence, are at thys day the very same Comedies,* 1.236 which they were a thousand yeres agoe, albeit, the persons, that then acted them, be changed. Therefore, as that rude and carnall people, did thinke that then they did especially

please GOD, when they did offer such sacrifices, and did fast after that manner, and did celebrate such feasts according to the letter, and not according to the spirit: so also now in our time, there are many Christians, which euery Sabaoth, and at all occa∣sions frequent the Church, who are called very good Church∣men, and doe run from sermon to sermon, and performe such like things, and that well. But in the meane-time theyr desires are so full of vaine-glory, they so gape after honors and riches; and are so desirous of reuenge, as any other that neuer obser∣ueth any such thing. They remember not what theyr professi∣on requireth, they haue no care of theyr neighbours good, they perseuere in hatred, and passions, they maintaine theyr honour with tooth and nayle, they will not humble themselues, to giue reuerence & place vnto others, no not for the rule of the whole world.

Moreouer, there are others that disdaine to confer and enter talke with theyr neighbour, for euery small trifling cause: and there are others, that eyther doe not, or very vnwillingly and grudgingly doe satisfie their Creditors: much lesse pay the wa∣ges due vnto theyr painfull seruants and hirelings: and if per∣haps they be wronged in the least title of theyr honor, or riches, or such like things, good Lord, what hurly burleys doo they raise? Many of thē that are most liberall in pouring forth long prayers, and very prodigall in discoursing Scripture matters, of∣tentimes are exceeding miserable and very niggards in giuing almes, and helping theyr needy neighbours. Many of them hold vp theyr hands to heauen, and in the villany of theyr de∣ceitfull hypocrisie, turne vp the white of theyr eyes in theyr prayers, as though they were rauished with the heauenlinesse of theyr meditations, when theyr harts are sette vppon mischiefe, being full of hatred, bitternes, and selfe-conceited singularitie. There are others that will not eate flesh in Lent, & vpon dayes prohibited, not for any thing, no not for a thousand pound: neuerthelesse, they mutter, murmurre, and repine without any feare of GOD, and most cruelly cut the throates of theyr neighbours, by enhancing of rents, by taking vnmerciful fines, and by other extortions, so that they grinde theyr faces, & make their lifes irkesome vnto them. So that there be some that count

it a religion, and make very holy of it to eate the flesh of crea∣tures permitted of God for the foode of man; but they make no bones of it to eate vp and deuoure the flesh of men, and to ridde them, like cruell Caniballs, out of theyr lifes; then the which thing I know not whether any thing is more strictly for∣bidden of God. And yet the welfare of our neighbour, the ten∣dering of his fame and honour, are one of the especiall matters, of which we shall render an exact account vnto God, of which those men are not much carefull, which greatly account of o∣thers things, which in the truth of the matter are much lesse.

There is not any body that can denie, but that these & such like things, doe daily raigne among Clergie & Laiety, among all sorts of people. Therefore, seeing that thys euill is so vniuer∣sall, it were needfull that wee should deliuer men from so great errors, by propounding vnto them sound instructions, and by prescribing wholsome admonitions; especially seeing that they whose duty and function it is, doe it not. But that the Christi∣an Reader may hence suck greater commodity, and that he may not swallow poyson in stead of a medicine, it is needfull before all things, that he know the pulse and vaine of his owne disposi∣tion and inclination, that he know of what spirit he is, that hee may learne what his minde is most chiefely bent and inclined to. For there are certaine generall doctrines, which are profitable for all in generall, & for euery one in particuler; as are the pre∣cepts of Charity, Humility, Patience, and such like. There are others more speciall, which doe so profit some, that they are not fit for all. For example: There is one very scrupulous, his con∣science is to be enlarged. On the otherside, there is another, whose conscience retcheth like Cheuerill, that hath a large con∣science, his is to be restrayned and brideled: to those that are faynt-harted and doe despaire, the diuine mercy is to be prea∣ched: but to those, that be head-strong, stifenecked, secure & presumptuous, the diuine iustice is to be denounced, and so we may say of the rest, according to the counsell of Ecclesiasticus, saying; With a man irreligious, talke of religion, with an vniust man of iustice:* 1.237 and with a woman of those shee is iealous of: with a fearefull man of warre, with an enuious man of thanks-giuing, with a wicked man of godlines, and with an vnhonest man of honesty, &c.

Seeing therfore that there are two kindes of men, certaine of which doe more apply themselues to inward vertues, neuer ca∣ring for the outward, nor much esteeming them: others so loue the outward, and are so studious of them, that they neglect the inward: therefore these are to be perswaded vnto them, and the other vnto others, that by this meanes their humors may be reduced to a due proportion. For which cause wee also haue so tempered our stile, that wee haue seated euery one in his due place: by extolling the greater without preiudice of the lesser, and by depressing the lesser, that they may not preiudice the greater: that by this meanes wee may be altogether secure and safe from those two most dangerous Rockes, being by great in∣dustry taught and warned, how we may eschew them: one of these is, so much to esteeme internall exercises, that we neglect externall: the other is, so to account of externall, that we omit the internall: especiall, the feare of the Lord, and hatred of sin. Therefore the summe of thys whole busines is, to haue deepe rooting in the feare of the Lord, so that we feare at the onely name of sinne. He that hath this firme and stedfast roote fixed in his soule, he may be called happy, and vpon this foundation he may builde what he will. But he that is easily induced to cō∣mit sinne, let him assuredly knowe, that hee is most miserable, blinde, and most vnhappy, although he hath all the colourable paintings of sanctitie, that are in the world.

The second admonition, wherin is handled the diuersity of estates, and sundry manners of liuings in the Church. CHAP. XX.

THys second admonition teacheth, that one should not iudge another in the manner of his liuing. For we must know, that seeing there are many vertues, which are required, that a man may liue christianly, some are giuen to this man, others to that, which direct a man to God, and bring him vnto him; the greater part of which pertaine to a contemplatiue life: by some a man is taught his duty to his neighbour, which per∣taine

to an actiue life, and some there are, which respect a mans selfe,* 1.238 which especially belong vnto a priuate life. Furthermore, seeing that all vertues are as certaine meanes, by which the grace of the holy Ghost is obtayned, some endeuour to obtayne it by this meanes, others by that. Some seeke for the dewe of grace, and a blessing to be poured vpon their soules by fasting, disci∣pline, and austerenes of life; some by almes and the workes of mercy; others by prayers and continuall meditations: in which last meane there is as great variety, as there are prayers and me∣ditations. For this forme and manner of prayer and meditation liketh this man, and that another: and as there are many things to meditate on, so are there sundry kinds of meditations; a∣mongst which that is the best, whatsoeuer it be, in which a man findeth greater deuotion, and more profit. But we must obserue here;* 1.239 that oftentimes it commeth to passe, that an errour mee∣teth with the louers of vertue; for there are some when they haue found some profit by this or that meane, and by the bene∣fit of it haue somwhat profited in the way of the Lord, forth∣with they perswade themselues, that there is no other meanes to serue God, and please him, besides that, which they vse, and in which they are conuersant: they would haue all men to follow that, and they think that they that enter not into this way, and walke not in this path, shall not come vnto life.

They that deuote themselues wholy vnto Prayer think that prayer is the onely way to saluation: they that wholy apply themselues vnto fasting, thinke that all things besides fasting are in vaine: they that bestow themselues vpon the contempla∣tiue life, thinke that they that are not contemplatiue, are in very great danger: and they are so in loue with this their opinion, that they reiect the actiue life as altogether vnprofitable. Con∣trarily they that giue themselues to an actiue life, because they neuer tried, what sweetnes passeth betweene God and the soule in holy contemplation & meditation; and seeing the manifest and visible profit that redoundeth of an actiue life, they so exte∣nuate the contemplatiue life, that scarce they allow of a pure contemplatiue, vnlesse it haue some of the actiue ioyned and mingled with it; but they so iudge of it, as if it were in euery ones power to be right excellent in that kind. In like manner they

that haue wholy deuoted & consecrated themselues vnto pray∣er, they thinke that euery ones prayers besides theirs are vnfruit∣full; and he that bestoweth his paynes vpon vocall & lip pray∣er, saith that it is more laborious then the other, and therefore of greater acceptance.

After this manner euery Merchant, as it is in the Prouerb, prayseth his owne wares: and so by a close and secret manner of pride, not knowing what he doth, prayseth himselfe: extol∣ling that, he himselfe doth, because in it he feeleth greater com∣modity. Therfore it happeneth in vertues, as in sciences, euery one of which is cōmended to the skies of him,* 1.240 that excelleth in it; of whom also in like maner all other are contemned as vn∣profitable. The Orator sayth that in the world there is not any thing more noble then eloquence. The Astrologer affirmeth, that Astrologie carieth the bell from all other Arts, because it is conuersant about the heauens and the starres. The same the Philosopher sayth of Philosophy. The Schoole Diuine not knowing to keepe a meane, condemneth all other sciences, and placeth his throne aboue them all. Neyther are likely reasons wanting to any of them, to proue their sciences and faculties to be better, more profitable, & more necessary then other. Ther∣fore that which is openly and notoriously knowne in sciences, is found also in vertues; but somwhat more obscurely. For euery one that desireth vertue, in one respect coueteth to choose that which is the best, and in another respect which is more agreea∣ble to his nature: and therfore he supposeth, that to be condu∣cent to all, which is conuenient for him; and that the shooes that fit his feete, are fit for all other.

Hence arise rash iudgements of other mens lifes; hence spring contentions, and spirituall schismes among brethren: for one embraceth what another condemneth, while all doe not fol∣low one way. In this errour liued the Corinthians, who when they had receaued of God many & sundry gifts, euery one iud∣ged his owne more excellent then the rest: and therefore one would be preferred before another: for some said that the grace of tongues was nobler then the rest; others the gift of Prophe∣cie; some s••••d the interpretation of the Scriptures was to be preferred, others affirmed the gift of miracles was the excellen∣test

of all other: others also defended the excellencie and pre∣rogatiue of their owne gifts. Against this error and abuse, there is no remedy more profitable, or more effectuall thē that, which Saint Paule vseth, in his former Epistle sent vnto thē: in which, first he reduceth all graces to their beginning, saying that all graces are riuers of one fountaine, that is, of the holy Ghost: and that therefore they all participate of one equality in theyr cause, although they be diuers and sundry among themselues. Euen as the members of one body of any King are all members of the King,* 1.241 being deriued from one royall blood, although they be diuers among themselues: so sayth the Apostle; By one spi∣rit we are baptized into one body:* 1.242 that we may be members of one body. And therefore we all participate of one and the selfe same dignity and glory, seeing that we are all members of the same head. Wherefore the Apostleforth-with addeth; If the foote would say, Because I am not the hand, I am not of the body, is it ther∣fore not of the body? And if the eare would say, Because I am not the eye, I am not of the body, is it therefore not of the body? We all therfore are made equall, that among all there might be vnity and brother-hood, albeit there is some diuersity betweene vs. This ariseth partly of nature, & partly of grace. We say partly of nature; for although grace is the beginning of all our spirituall Being;* 1.243 yet grace, as water receaued into diuers vessels, doth put on diuers figures and shapes, according to the disposition and nature of euery one. For there are some men by nature mo∣dest, mild,* 1.244 and quiet, and therfore very fit for a contemplatiue life. Others are cholerick, and delighted in practise and action, and therfore more fit for an actiue life; others are strong and of a sound and healthfull constitution, who doe not much tender and affect themselues, and these are meete for greater austerity of life. In this the goodnes and mercy of God shineth after a singuler manner, who willing to deuide and communicate him∣selfe vnto all, he would not doe it onely after one manner, but after many and diuers, according to the variety of mans condi∣tion, that the man that is not fit for some one meane and gift, might be fit for another.

The other reason is, this diuersity is grace: for the holy Spi∣rit the Authour of it, would that among his there should be va∣riety,

to the greater perfection and beauty of the Church.* 1.245 For euen as diuers members & diuers sences are required to the per∣fection and beauty of the body: so also it is required for the perfection and beauty of the Church, that there should be di∣uers vertues and graces. For if all the faithfull were of one and the selfe same condition, how should they be called a body? If the whole body were an eye,* 1.246 sayth Paule, where were the hearing? if the whole were hearing, where were the smelling? But nowe hath God disposed the members, euery one of them in the body at his owne pleasure. But God would that there should be many members, and yet one body, that when there were a multitude conioyned in vnity, there might be a proportion and an harmonious con∣cord of many in one: and hence ariseth the perfection & beau∣tie of the Church. Such a like thing we see in Musick, where it behoueth that there be diuersity and multitude of voces vvith vnity and agreeablenes of consent in tune:* 1.247 so that there may be sweetnes and melody in it. If all the voyces were of one qualitie and stampe, they should all be either Baces or Meanes, which would make neither musicke nor harmony.

In naturall things also it is admirable to see so great diuersitie of things, as that high and almighty Work-maister hath made, who hath deuided and bestowed beauty and perfection vppon all creatures in that order, that although euery one of them haue somewhat in themselues in which they excell the rest, yet there is no enuy amongst thē: because euery one of them hath some prerogatiue,* 1.248 which in others is not the same. The Peacocke is very beautifull to the sight, but maketh a ranke and an vnplea∣sant noyse. The Nightingale singeth sweetly; but is not so faire to the sight. An Horse is good for the race, and profitable for warre; but not good for foode, or fit for the table. The Oxe is profitable for the table and the plough, but vnprofitable for other things. Fruitefull trees doe serue for the nourishment of men, but are vnfit for building: contrarily, wilde and barren trees are fit for building, but vnapt to serue for foode. Therfore amongst all things, there is both a certaine vnity and a diuision, neither in one thing are all things found, that by this meanes the variety and beauty of the Vniuerse, and the forme and shapes of things might be preserued; that one may loue and embrace

another, for that neede which one standeth of another.

The same beauty and order, which GOD hath ordained and appointed in the works of nature, he would that it should be also in the works of grace: and therefore hee hath disposed by his Spirit, that there should be a thousand kind of vertues & graces in Church, that of all them there might arise one most sweet harmony, one perfect world, and one beautifull bodie, compounded of diuers and sundry members. Hence it is that in the Church some are giuen to a contemplatiue life, some to an actiue: one is famous and excellent in the works of obedi∣ence, another in prayer. Some in singing, others in studying do exercise theyr gifts, that they may help & further others: some attend vpon the weake, & receaue strangers, who deuide theyr goods to the poore, and many other such kinde of vertuous ex∣ercises there be. Therefore there be many members in one bo∣dy, and many voyces in one musick, that by this meanes there may be comlines, consonancie, and proportion in the Church: and therefore in one Harpe there are many strings, and in one Organ many pipes: that by this meanes there may be a conso∣nancie and an harmony of many tunes. This is that garment which the Patriarke Iacob commaunded to be made for hys sonne Ioseph,* 1.249 of diuers colours. These are those Curtaines, which by the commaundement of God were made for the vse of the Tabernacle of wonderfull varietie and beautie. That the same should be done, both the order and beauty of the Church required. Therefore why should one eate vp another? Why should one iudge and condemne another, saying: Why is it not lawfull for one to doe that another doth? I know not what o∣ther thing this is, then to goe about to destroy the body of the Church, and to teare in peeces Iosephs beauteous garment, and to disturbe this heauenly musick and harmony: that is, to make all the members of the Church, feete, or hands, or eyes, &c. which certainly were monstrous beyond measure.

* 1.250 By this it manifestly appeareth, how great wickednes it is to speak ill of, or enuie our neighbor: because he hath, that I haue not, or because he is not apt for that function I am. Surely the body should be in ill case, if the eyes should contemne the feete because they see not: and the feete should murmure against the

eyes, because they walke not, and should oppose themselues a∣gainst the whole body, because the burden of the body is impo∣sed vpon them. It is altogether necessary, that the feete should be weary with going, but that the eyes should rest; that the feete should be polluted with durt and mire, but that the eyes should be kept cleane and pure from all dust and moates: ney∣ther doe the eyes lesse in being at rest, then the feete in walking: neither doth the Pilot lesse sitting, and holding the sterne in his hand,* 1.251 neither is lesse necessary for the shyppe, then all the other Marriners, which eyther climbe the mast, or hoyse vp the sailes, or labour at the pumpe: yea albeit hee seemeth to doe the least of all, yet he dooth the most of all; for the excellency of a thing is not to be esteemed by labours, but by the profit and necessity: vnlesse we will say that an husband-man, who diggeth and tyl∣leth the ground, is of better esteeme in a Common-wealth, then a vvise-man, that gouerneth the Common-wealth by his aduice and wisedome. He therfore that well considereth these things, will leaue his vocation and calling to euery man: that is, that a foote may continue a foote, and a hand a hand: neyther vvill the foote desire that all the members might be feete; neither the hand, that all should be hands. This is that, which in that most large disputation the Apostle would teach in the Epistle cited a little before; the same thing he also admonisheth whē he saith; Let not him that eateth,* 1.252 despise him that eateth not, and let not him that eateth not, iudge him that eateth. For he that eateth, perhaps hath neede to eate: yet he may be indued with more excellent vertues, then he that fasteth. For euen as in song, the notes in the space are are valuable,* 1.253 as those in the line: so in the harmony of the spirituall musick of the Church, he is no lesse valuable that eateth, then he that eateth not: and he that is at quiet and rest, no lesse acceptable then he that is occupied, or he that in his ley∣sure laboureth to edifie his neighbour. The same thing vvith great vehemencie S. Bernard teacheth, commaunding that no man should curiously looke into or search their lifes, who are placed in offices to censure and try others, or doe execute func∣tions of Iudges and Rulers: neyther that any man should iudge of another mans life, or compare his life with anothers.

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,* 1.254 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:* 1.255 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,* 1.256 which the Prophet Micheas in∣sinuateth, saying; Walke humbly, carefully, and circumspectly with thy God.* 1.257 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,* 1.258 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,* 1.259 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,* 1.260 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.* 1.261 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.* 1.262 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.

The fourth admonition of the fortitude, which is necessary for them, that aspire vnto vertue. CHAP. XXII.

THE precedent admonition hath opened our eyes, that we are now able to see, what we are to doe: but this will reach vs an arme; that is, forti∣tude and courage, that we may be strengthned and enabled to doe that, which the eyes behold. For seeing that in Vertue there be two difficulties;* 1.263 one that we may well distinguish good from euill, and seperate this from that; the other that wee may conquer the one, and proceede in the other: in that we haue neede of wisedome and vigilan∣cie, in this of fortitude and diligence: so that eyther of these fai∣ling, the busines of Vertue remayneth vnperfect. For there will be blindnes, if vigilancy and fore-sight be wanting: and if fortitude and courage faile, man being lame and feeble shall not be able to worke. This fortitude which we here speake of, is not that, which as a meane tempereth and moderateth auda∣ciousnes and feare, (for that is one among the foure cardinall vertues) but it is a certaine generall force and power, profitable to ouercome all difficulties, which hinder the vse of Vertue: and therfore it alwayes walketh in the company and fellowship of the vertues, hauing as it were a sword in her hand, that she may open & prepare the way for them, which way so euer they goe. For Vertue (as the Philosophers say) is a thing hard and difficult; and therfore it is needfull, that this fortitude alwayes march in the vauntgard of the vertues, that she may lay to her helping hand to ouercome and conquer this difficulty.* 1.264 Ther∣fore as a stone-cutter ought alwayes to haue his mallet in his hand, by reason of the hard matter which he laboureth in; so a spirituall man of necessity ought alwayes to haue in a readines

this fortitude, as a spirituall mallet, to tame and ouercome this difficulty, which meeteth with vs in the way of vertue. And as the stone-cutter shall doe nothing to any purpose, vnlesse he hath his mallet: so also the louer of Vertue without this forti∣tude shall sweat in vaine.* 1.265 Tell me what instance of any vertue canst thou giue, which hath not some particuler difficulty ioy∣ned vnto it? Consider of them seuerally, if it please thee. Looke into Prayer, fasting, obedience, temperance, poorenes of spirit, patience, chastity, and humility. These and all other are alwaies ioyned with some difficulty, which comes eyther through our owne selfe-loue, or the malice of the deuill, or the crosnes and repugnacy of the world. Wherfore if thou takest away this for∣titude, what can naked and vnarmed Vertue doe? and therfore all other vertues doe seeme as it were bound hand and foote, neyther can they performe any thing. Wherfore, my brother, if thou desirest to warre in the tents of Vertue, & to bring forth fruite in them, imagine that the Captaine and Emperor of Ver∣tue doth say vnto thee, as he sayd in times past vnto Moses, al∣though in another sence: Take this rod in thine hand, where-with thou shalt doe miracles,* 1.266 and bring my people out of Egipt. Trust, doubt not, as that rod was the worker of these miracles which effected so blessed and ioyfull a worke; so also it is the rod of fortitude, which will conquer & ouercome all difficulties, which may be procured and obiected eyther of selfe-loue, or of any other enemies, and it will strengthen and enable thee to bring the wished victory from this warre. Therefore see that thou haue it alwayes in thine hand, for thou canst doe no admirable thing without it.

* 1.267 In this place in my iudgement they, that are newly inaugu∣rated into Gods Church, are to be admonished of a notable er∣ror, which oftentimes happen vnto them. Who perchaunce reading in some spirituall booke of the greatnes of the sweetnes and consolations of the holy Ghost, and how great the pleasant allurements and enticements of charity be, forth-with they sup∣pose that this whole way is plaine, full of deliciousnes, and that no labour nor trouble is to be found in it: wherefore they pre∣pare themselues to walk in this way, as to an easie and delectable matter, neyther doe they arme themselues as those, who goe to

warre, but they put on a soft and a delicate robe, as if they were to goe to a mariage or a banquet. They doe not consider, that although the loue of God is sweet and pleasant in it selfe and of it owne nature, yet that the way vnto it is straight and bitter. For it is needfull aboue all things to conquer and ouercome selfe-loue, and to striue alwayes against thy selfe: which fight is greater then any other. Both of them that Euangelicall Pro∣phet insinuateth,* 1.268 when he sayth; O Ierusalem shake off the dust, arise, and sit downe. It is certaine that in sitting there is neyther labour nor difficulty: but it is labour to shake off the dust of earthly and carnall affections, and to arise from the sinne, in which we sleepe: which is necessary to doe, before we come to that sitting and rest, It is true, that God bestoweth many and wonderfull comforts vpon them, that faithfully labour; and in like manner vpon them, who now desire to change the delights ofthe world for the pleasures of heauen: yet if this change be not made, and if a man will not leaue the pray he hath taken; beleeue me, this refreshing and comfort shall not be giuen him: as neither Manna was giuen to the children of Israell in the wil∣dernes, before the dowe was spent, which they brought vvith them out of Egypt.

Returning therefore to our purpose, I say, let those seeke for rest as long as they will, who are not armed with this fortitude, and let them know, that vnlesse they first change theyr mindes and purpose, they shall not finde it. Let them knowe and assu∣redly beleeue, that quietnes is not purchased but by labor; that a crowne is obtayned by fighting; that ioy is atchiued by sor∣rowing, and that the most sweet loue of God, is procured by hatred of our selues. For thys cause this idlenes is so often repre∣hended in the Prouerbs, but fortitude and diligence commen∣ded: because the holy Spirit, the Authour of this doctrine, knew very well, that vertues are very much hindered by la••nes, but ayded and perfitted by fortitude and diligence.

¶ Of the meanes by which this fortitude is obtained.

PErhaps some man will aske, by what meanes this fortitude may be procured and atchiued, seeing that it is no lesse dif∣ficult, then the other vertues? Wherfore not without cause the

Wise-man thus beginneth his Alphabet full of spirituall in∣structions; Who shall finde a strong and a valiant woman? for her price is farre aboue the pearles.* 1.269 As if he should say, shee is more precious then all the treasure and Iems, which may be brought out of all the Coasts of the world. How then may we compasse a thing of so great price and value? We shall compasse it, first, if diligently we consider the dignity & excellency of it: for that ought to be in great account with vs,* 1.270 which openeth vnto vs the treasuries of all vertues. If it be otherwise, tell me, why the louers of thys world doe after that manner flie frō vertue? Not for any other cause, but because it is hard and difficult, vvhich difficulty sluggards doe shunne and flie. The slothfull man sayth, (as the Wise-man speaketh,)* 1.271 A Lyon is in the way, and a Lionesse in the streetes, in the midst of the way she will deuoure me. And in another place;* 1.272 The foole foldeth his handes, and eateth vp his owne flesh, saying: Better is a handfull with quietnes, then two hand∣fulls with labour and vexation of spirit.

Seeing therefore that there is no other thing that hindereth vs from comming vnto vertue, but this onely difficultie; if wee will embrace this fortitude to ouercome it, we haue already ob∣tained the kingdome of vertue, together with the kingdome of heauen: to which no man shall come, but hee that is valiant, strong, and vndaunted. In like manner, by this fortitude the loue of our selues is cast vnder foote, with the whole Army of her complices and confederats; which enemy, when it is ouer∣throwne and cast foorth, behold presently entereth in the loue of God, or, if you had rather, God himselfe. For as Saint Iohn sayth;* 1.273 God is loue, and he that dwelleth in loue, dwelleth in God, and God in him.

The manifold examples of the seruants of God doe much auaile and profit vs, whom we see heere in the world poore, na∣ked, bare-foote, and bare-legged, leaue, hungry, restlesse, ha∣uing not where to lay theyr heads, and wanting all those things, which are requisite for the maintenaunce of this life.* 1.274 Some of them doe so hasten to labours, and austerenes of life, where they may liue religiously and strictly, and not be entangled with the pleasures of this life, as a Merchant to some rich mart, or a stu∣dent of the liberall Sciences to some famous Vniuersity. What

I pray thee, can be more contrary to the custome of this world, and to the desires of her louers, then that a man should seek out those places, where his body may be pinched, his soule made heauie, and his life exposed to many greeuances and troubles? These are assuredly most contrary to flesh and blood, but very agreeable vnto the Spirit of GOD. But yet more especiallie our pleasures are condemned by the example of the Martyrs, who haue entred into the kingdome of heauen, by so many & so cruell torments.

Consider,* 1.275 howe one of them was rosted; another had his skinne pulld ouer his eares, the third, drowned in the water, the fourth, cast head-long from a steepe Rocke: a fift layde on a peece of vvood with a sharpe ridge, his flesh being scraped and rent of with a ragged tormenting Curry-combe, and his bowels beeing slitte out, yeelded vp the ghost: a sixth hath so many Darts sticking in him, that he is liker an Hedg-hog then a man: the seauenth is fryed in a frying pan, or boyled in scalding lead: others tormented with other extreame tortures. Consider how many of them haue beene tormented, not with one kinde of punishment, but with all kinde of torments, which humane na∣ture hath beene capable of, and so haue passed to death. For some haue been taken from the filthines & vncleannesse of the pryson to be whipped and scourged; from whipping & scour∣ging to be singed with burning coales; from burning coales to the bastinado; from the bastinado to yron combes; then to the sworde, which alone had beene sufficient to take away the life of the Martyrs; but not to make them shipwracke theyr fayth or constancie.

But what shall I speake of the arts, and inuentions, vvhich that ingenious and witty cruelty (I say not of men but of de∣uils) hath deuised, to ouer-throw and confound with corporall tortures, fayth, courage, & fortitude? Some of them, after they were most cruelly martyred, and theyr flesh all to be-torne and rent, were cast vpon a floare all sette with goades and prickes; that theyr bodies all at once might be goared and 〈◊〉〈◊〉 with a thousand woundes: and that they might feele a generall greefe throughout all theyr members, that theyr intollerable payne, might striue for victory with their faith.

Others beeing condemned, were commaunded to walke vpon hote burning coales with their naked feete. Others bee∣ing tyed to the tayles of horses, were drawne ouer thornes and bryers, and rough places. Others were condemned to wheeles stucke all round about with sharpe kniues, that theyr bodies be∣ing put vppon them, whilst they turned about might be cutte small peeces. Others were stretched vpon Racks, and their bo∣dyes beeing harrowed and furrowed from top to toe with yron crookes and peircers, did openly show their naked bowels, the flesh being puld of, and their ribs lying bare.

What shall I say more? seeing that the barbarous and more then beastly cruelty of Tyrants, not being contented with these torments,* 1.276 hath found out a certaine new kind of cruelty. With certaine instruments they so brought together two high sturdie trees, that their tops touched one the other; to one of these tops they bound the right foote of the Martyr, to the other the left. Then losing the Trees to their old scope, they carried the body with them, and violently tare it in peeces, and each tree carryed with it his part into the ayre. In Nicomedia, among other innu∣merable Martyrs, one was beaten so long, till his white ribbs ap∣peared through his bloody wounds,* 1.277 for the scourges and whip∣pings had peece-meale puld away the flesh; then they washed his whole body with most strong vinegar, & after vinegar stuf∣fed all his wounds ful of salt. The Tyrants not yet satisfied with these dire discruciatements, and extreame tortures, when they saw that the Martyr yet breathed, they cast his halfe dead body vpon a gridyron, vnder which they made a fierce scorching fire, haling the gridyron this way and that with their yron hookes, vntil the body being fully rosted, the sanctified & pure-purged soule, passed to the Lord. And thus those most barbarous & in∣humane butcherly murtherers, inuented tortures more cruel thē death, which notwithstanding was wont to be termed the terri∣blest of all dreadful things. For they sought not so much to kill, as to slay with vnheard of torments, without any deadly wound, by a lingering death, and with intollerable greatnesse of dolours and sorrowes.

Surely these Martyrs had not bodies vnlike to ours, or which were of another substance: their flesh was as our flesh; and

theyr complexion was the same with ours: neyther had they another God for theyr helper, besides our God: neyther did looke for another glory, then that wee looke for. Proceede therefore, if they haue obtayned eternall life by so violent death, why should we feare for the same cause at the least to mortifie the euill concupiscences of our flesh? If they died through hunger, wilt not thou fast one day? If they with their mangled bodies perseuered in prayer, why wilt not thou being sound and in health with bended knees continue a little in prayer? If they were so patient, that without resisting or contradiction they suffered their members to be maymed and detruncate, and theyr flesh to be torne in peeces, why wilt not thou abide that thine appetites and thine vnruly affections should be circum∣cised and mortified? If they many yeares and many moneths sat imprisoned in darke dungeons, why wilt not thou a little be contayned and shut vp in thy chamber? If they haue not refu∣sed to haue their shoulders furrowed and mangled with whips and scourges, why wilt not thou chastice thine?

If these examples doe not suffice thee, lift vp thine eyes to the Crosse of Christ, and behold who is he, that hanging vp∣pon it suffered so great and so cruell things for the loue of thee. The Apostle sayth: Consider him that endured such speaking a∣gainst of sinners,* 1.278 least yee should be wearied and faint in your minds. This is a fearefull and a dreadfull example, what way so euer thou shalt consider of it. For if thou lookest vppon the tor∣ments, there can be no greater. If thou respectest the person, who suffereth, a more excellent cannot be giuen. If thou exa∣minest the cause for which he suffereth, not for his owne of∣fence, for he is innocency it selfe; neyther suffereth he of com∣pulsion, for he is the Creatour and Lord of all creatures: but of his mere goodnes, and free loue. Yet for all this he suffered so great torments, not only in his body, but also in his soule, that the torments of all Martyrs, & of all men that euer haue been in the world, are not to be compared with these. This was such a spec∣tacle, that the heauens were astonished; the earth trembled, rocks claue in sunder, and all the insencible creatures felt the in∣dignity of the thing. How therefore commeth it to passe, that man should be so insencible & blockish, that he should not feele

that, which the brute elements haue felt? with what face can he be so ingratefull, that he should not study somewhat to imitate him, who hath done and suffered so great things, that he might leaue vs an example?* 1.279 For euen so, as the Lord himselfe affirmeth, Christ ought to haue suffered, and so to enter into his glory. For seeing that he came into the world, that he might teach that heauen is not to be cōpassed by any other way then by the Crosse, it was necessary that the Lord himselfe should first be crucified, that a courage might be put into his Souldiers, seeing their Captaine to be so cruelly and inhumanely handled and intreated. Who then will be so ingratefull, wicked, proud, and impudent, who seeing the Lord of Maiesty, with all his friends and chosen ones to walke such difficult wayes, and yet he himselfe will be caried in an Horse-litter, and on a bed of Downe, & led his life in de∣liciousnes? King Dauid commaunded Vrias, whom he had cal∣led from warre, to goe into his owne house, to sup & sleepe with his wife:* 1.280 but the good seruant answered; The Arke, and Israell and Iuda dwell in tents: and my Lord Ioab and the seruants of my Lord abide in the open fields: shall I then goe into mine house to eate and drink, and lye with my wife? by thy life, & by the life of thy soule, I will not doe this thing. O good and faithfull seruant; who by so much is worthier of prayse, by how much he is vnworthier of death. And thou ô Christian, seeing thy Lord lying vpon an hard Crosse, hast thou no respect of him, neyther doost thou yeeld honour, & reuerence vnto him? The Arke of God made of incorruptible Ceder wood suffereth griefes and dolours, and vndergoeth most bitter death, and doost thou seeke for plea∣sures and delicacies? The Arke in which Manna was put (that is the foode of Angels) for the loue of thee tasted gall and vine∣ger, and doost thou long and hunt after sweet and delicious meates? The Arke in which the two tables of the law were (that is all the treasures of the wisedome and knowledge of God) is mocked, and derided as foolish, and wilt thou be smoothed and praysed, and doost thou gape after honors & preferments?

But if the example of this misticall Arke be not sufficient to confound thee, let the afflictions of the seruants of God, which abide & remaine vpon the face of the earth be ioyned vnto it: that is, the examples, & passions of all the Saints, Prophets, Mar∣tyrs,

Confessors, & Virgins, who with so many and so great tri∣bulations haue sayled ouer the huge and turbulent Sea of this world.* 1.281 Wherupon one of them saith; The Saints haue been tried by mockings & scurgings, yea, moreouer by bonds & prisoment. They were stoned, they were hewen asunder, they were tempted, they were slaine with the sword, they wandered vp and down in sheeps skins, and in goates skins being destitute, afflicted, and tormented: whō the world was not worthy of: they wandered in wildernesses, & mountaines, and dens, and caues of the earth. And these all through faith obtained good report: And among so many tribulations were found faithfull vnto God.

If therfore the life of the Saints was such yea, if the life of the Holy of Holies was such, surely I know not by what title, priui∣ledge, or immunity some doe think, to enter by the pleasures & delights of this world into that place, where these doe now ioy, and for euer shal reioyce. Wherfore, my brother, if thou desirest to raigne with them, learne to imitate them, learne to beare and suffer the troubles and discommodities of this life.

This exhortation wil be profitable vnto thee, to kindle & in∣flame thee with the loue of this vertue & fortitude, & that thou seeke for it & after it so long, vntill at the length thou commest to the perfection of that soule, of whō it is read, that she girded her loines with strength,* 1.282 & strengthned her armes. And that this chap∣ter may simbolize & agree with the whole doctrine of this se∣cond Booke, I will vse that most excellent & noble sentence of our Sauiour: If any man will come after me, let him deny himselfe, and take vp his Crosse daily,* 1.283 & follow me. In which words this hea∣uenly Teacher hath comprehended the sum of the whole doc∣trine of the Gospel, which is for this end ordained, that it might make a man Euangelicall & perfit: who deriuing the originall of his inward man from heauen, in his outward might take vp the Crosse: and through the sweetnes of the one might wil∣lingly embrace all the afflictions of the other.

¶ The end of the second Booke of the Sinners Guide. LAVS TRI-VNI DEO.

Notes

• * 1.1

  The duties of iustice.
• * 1.2

  Note.
• * 1.3

  Miche. 6,
• * 1.4

  The parts to be refor∣med in mā.
• * 1.5

  What ma∣ner of con∣u••rsation man ought to haue.
• * 1.6

  The first fruit of this modesty.
• * 1.7

  Math, 5,
• * 1.8

  A caution.
• * 1.9

  The second fruite.
• * 1.10

  A simi∣litude.
• * 1.11

  Ecclus, 19,
• * 1.12

  The third fruite.
• * 1.13

  Iob, 29▪
• * 1.14

  In the same chapter.
• * 1.15

  Eccl••s, 19,
• * 1.16

  Prou, 27,
• * 1.17

  The body ought to be h••ndled ••u∣sterely.
• * 1.18

  A simili∣tude,
• * 1.19

  Rules to be obserued in eating.
• * 1.20

  Ecclesi. 31.
• * 1.21

  Bernard in his Epistles.
• * 1.22

  Greg. in the 2▪ booke of his Morals.
• * 1.23

  A simili∣tude.
• * 1.24

  Gluttony a deceitfull pretender of y^• which is not.
• * 1.25

  Epictetes.
• * 1.26

  The touch and the tast are the ig∣noblest sen∣ces.
• * 1.27

  The ple••sure of the tast short.
• * 1.28

  Wine im∣moderatly taken how dangerous.
• * 1.29

  Ephesi. 5.
• * 1.30

  In an Epistle to Eusto∣chium of keeping vir∣ginity.
• * 1.31

  The Vine bringeth forth three kinde of Grapes.
• * 1.32

  Wine a ve∣ry bad counsayler. Much talke to be a∣uoyded.
• * 1.33

  Prou, 31,
• * 1.34

  In the life of August. chap, 22. Ierome in an Epistle to Furia.
• * 1.35

  A simili∣tude.
• * 1.36

  Bernard in his Epistles.
• * 1.37

  At the time of prayer, the eyes are especially to be kept.
• * 1.38

  The eares are to be kept.
• * 1.39

  Smelling.
• * 1.40

  The tast.
• * 1.41

  Ecclus, 18,
• * 1.42

  Iames. 3,
• * 1.43

  4. Things are to bee obserued in speaking.
• * 1.44

  The matter is to be ob∣serued.
• * 1.45

  Ephe, 4,
• * 1.46

  Ephe, 5,
• * 1.47

  A simili∣tude.
• * 1.48

  The maner is to be ob∣serued in speaking.
• * 1.49

  Ecclus, 32,
• * 1.50

  The time.
• * 1.51

  Ecclus. 20.
• * 1.52

  The intent of the spea∣ker.
• * 1.53

  Prou, 17,
• * 1.54

  The euils and mis∣chiefes of our owne will.
• * 1.55

  Bernard in his thyrd sermon of the resur∣rection of the Lord.
• * 1.56

  The inferi∣our part of the soule is to be wat∣ched & kept
• * 1.57

  The diffe∣rence be∣tweene the sonnes of God, & the children of the world.
• * 1.58

  With what affections we are es∣pecially to warre.
• * 1.59

  Note.
• * 1.60

  How the superiour part of the soule is to be refor∣med.
• * 1.61

  The pouer∣ty of spirit.
• * 1.62

  Seneca in his 18. Epist.
• * 1.63

  Iohn, 12.
• * 1.64

  Prou. 29.
• * 1.65

  Eccles. 33.
• * 1.66

  A simili∣tude.
• * 1.67

  A simili∣tude.
• * 1.68

  The Imagi∣nation a wanderer and a fu∣gi••iue.
• * 1.69

  A simi∣litude.
• * 1.70

  2, Kings, 4.
• * 1.71

  The duty and office of wisdom. Simili∣tudes.
• * 1.72

  Wisedome the Cap∣taine and guide of o∣ther ver∣tues.
• * 1.73

  The first du∣ty of wise∣dome.
• * 1.74

  The second dutie.
• * 1.75

  The thyrd dutie.
• * 1.76

  The fourth dutie.
• * 1.77

  The fift dutie.
• * 1.78

  Eccles, 3,
• * 1.79

  Prou, 29.
• * 1.80

  Eccles, 8.
• * 1.81

  The 6▪ duty
• * 1.82

  Ecclus: 18.
• * 1.83

  The 7. duty
• * 1.84

  The 8. duty
• * 1.85

  Acts, 6,
• * 1.86

  The 9. duty
• * 1.87

  No man hurteth more, then hee y^e hur∣teth vnder the show of pietie.
• * 1.88

  The tenth dutie.
• * 1.89

  Gala, 1,
• * 1.90

  Prou. 4.
• * 1.91

  what things are required for this wisedome.
• * 1.92

  Foure step∣dames of wisedome.
• * 1.93

  Vertue ha∣teth ex∣treames.
• * 1.94

  Antiquity doth not patronize nor vphold sinne.

  This rule hath place in morality not in mat∣ters of faith.
• * 1.95

  Apparences of things doe often deceaue vs.
• * 1.96

  In what a man ought to be cir∣cumspect.
• * 1.97

  Note.
• * 1.98

  Prou. 14.
• * 1.99

  Eccles. 1.
• * 1.100

  Euery opi∣nion is not to be fol∣lowed.
• * 1.101

  Ecclesi 13.
• * 1.102

  The second part of iu∣stice.
• * 1.103

  Esay, 58,
• * 1.104

  1, Cor, 12,
• * 1.105

  Colos 3,
• * 1.106

  1, Tim, 1,
• * 1.107

  Rom, 13,
• * 1.108

  Ierome vp∣on the sixt chap. of the Epistle to y^e Galathians.
• * 1.109

  Charitie is not a naked and a bare affection.
• * 1.110

  1, Iohn 3,
• * 1.111

  Sixe duties of Charitie
• * 1.112

  Gala, 6.
• * 1.113

  The nega∣tiue duties of Charitie.
• * 1.114

  Wee must haue y^e hart of a mother towards our neygh∣bour.
• * 1.115

  How such an hart is to be pur∣chased.
• * 1.116

  All things cōmon to vs with our neighbour.
• * 1.117

  A simili∣••ude.
• * 1.118

  The hart of a sonne to∣wards his parents.
• * 1.119

  Nine ver∣tues are re∣quired to prepare and furnish such an hart.
• * 1.120

  The loue of God.
• * 1.121

  2. Feare and reuerence.
• * 1.122

  Psal. 119.
• * 1.123

  Ecclesi. 1.
• * 1.124

  Iob. 9.
• * 1.125

  How feare is bred in vs.
• * 1.126

  3. Trust and confidence. A simili∣tude.
• * 1.127

  An obiec∣tion.
• * 1.128

  The answer
• * 1.129

  A simi∣litude.
• * 1.130

  Another obiection.
• * 1.131

  The answer
• * 1.132

  A simili∣tude.
• * 1.133

  The merits of Christ.
• * 1.134

  Dan. 13.
• * 1.135

  The 4, ver∣tue which is the zeale of Gods ho∣nour.
• * 1.136

  Psal. 69.
• * 1.137

  5. The purity of the in∣tent.
• * 1.138

  A simili∣tude.
• * 1.139

  Math. 6.
• * 1.140

  3, Regum, 6
• * 1.141

  The intent approueth & cōmen∣deth the worke.
• * 1.142

  With what intent good is to bee doone.
• * 1.143

  A simili∣tude.
• * 1.144

  A pure in∣tent is to be craued of GOD.
• * 1.145

  6. Prayer.
• * 1.146

  7. Thanks-gi∣uing.
• * 1.147

  Psalm. 34,
• * 1.148

  Psalm, 71,
• * 1.149

  8. Obedience.
• * 1.150

  A simili∣tude.
• * 1.151

  The thyrd degree.
• * 1.152

  1, Iohn, 4,
• * 1.153

  1, Kings, 15.
• * 1.154

  The fourth degree of obedience.
• * 1.155

  A simili∣tude.
• * 1.156

  Psalm, 73,
• * 1.157

  Esay, 58,
• * 1.158

  Ezech, 1,
• * 1.159

  9. Patience.
• * 1.160

  Prou. 3.
• * 1.161

  Heb. 12.
• * 1.162

  Iohn, 18,
• * 1.163

  A simili∣tude.
• * 1.164

  2, Cor. 4.
• * 1.165

  Math. 1••.
• * 1.166

  Ierome.
• * 1.167

  Bernard.
• * 1.168

  A simili∣tude.
• * 1.169

  2, Tim. 2.
• * 1.170

  A man must be arm••d against all euils that may be••ide him.
• * 1.171

  Ecclesi. 18.
• * 1.172

  1, Pet. 2.
• * 1.173

  A simili∣tude.
• * 1.174

  Three de∣grees of pa∣tience.
• * 1.175

  Rom, 5,
• * 1.176

  2, Cor, 11,
• * 1.177

  Philip, 2,
• * 1.178

  2, Cor, 8▪
• * 1.179

  What is meete for Rulers, and Ouerseers.
• * 1.180

  2, Tim, 4,
• * 1.181

  Prou, 6,
• * 1.182

  The duty of a subiect.
• * 1.183

  Three de∣grees of o∣bedience.
• * 1.184

  Luke, 10,
• * 1.185

  Exod, 16,
• * 1.186

  1, Kings, 8,
• * 1.187

  Acts, 5,
• * 1.188

  The duty of a good Matrone.
• * 1.189

  The duty of a maister of a family.
• * 1.190

  1, Tim, 5,
• * 1.191

  Ier. 13.
• * 1.192

  A simi∣litude.
• * 1.193

  The two∣fold order of vertues.
• * 1.194

  The inter∣nall vertues are more excellent then the externall.
• * 1.195

  Iohn, 4.
• * 1.196

  Cato.
• * 1.197

  Psal. 45.
• * 1.198

  1. Tim. 4.
• * 1.199

  Aristotle.
• * 1.200

  Galen.
• * 1.201

  Ose 6.
• * 1.202

  Prou. 10.
• * 1.203

  Terence.
• * 1.204

  A simili∣tude.
• * 1.205

  The affecti∣on of deuo∣tion how tender and delicate.
• * 1.206

  A simili∣tude.
• * 1.207

  The diffe∣rence be∣tweene the outward vertues, and the inward.
• * 1.208

  Two ex∣treames in esteeming vertues.
• * 1.209

  2, Tim, 3, Hebr, 10,
• * 1.210

  The exter∣nall vertues are to bee ioyned to the internal.
• * 1.211

  A simili∣tude.
• * 1.212

  Eccles, 7,
• * 1.213

  Ecclus, 29,
• * 1.214

  A simili∣tude.
• * 1.215

  Internall vertues lesse known thē externall.
• * 1.216

  Luke, 16,
• * 1.217

  Rom. 2,
• * 1.218

  Bernard in his booke of the pre∣cept of dis∣pensation a little after y^c beginning.
• * 1.219

  A two-fold righteous∣nes.
• * 1.220

  Math. 23.
• * 1.221

  ••say, 29.
• * 1.222

  Esay, 1.
• * 1.223

  Esay, 66.
• * 1.224

  Amos, 5.
• * 1.225

  Mal. 2.
• * 1.226

  What euils doe arise from this false righ∣teousnes.
• * 1.227

  Luke, 18.
• * 1.228

  Two kinds of hipo∣crisie.
• * 1.229

  Prou. 14.
• * 1.230

  Prou. 30.
• * 1.231

  Math. 21.
• * 1.232

  Apoc. 3.
• * 1.233

  who is hot, cold, and luke warme
• * 1.234

  A simili∣tude.
• * 1.235

  The world hath alwais been set vp∣on mis∣chiefe.
• * 1.236

  A simili∣tude.
• * 1.237

  Ecclus, 37,
• * 1.238

  Diuers meanes to obtaine grace.
• * 1.239

  Euery one likes his owne way best.
• * 1.240

  Euery one prayseth that science wherin he excell••th.
• * 1.241

  A simi∣litude.
• * 1.242

  1, Cor. 12.
• * 1.243

  A simi∣litude.
• * 1.244

  The vari••ty of grace by nature.
• * 1.245

  Variety by grace, and why God would haue variety of gifts in his Church.
• * 1.246

  1, Corin, 12
• * 1.247

  A simili∣tude,
• * 1.248

  There is a certaine di∣uersitie in y^c creatures.
• * 1.249

  Gene, 37,
• * 1.250

  It is an e∣uill thing to enuie our neighbour. A simili∣tude.
• * 1.251

  A simili∣tude.
• * 1.252

  Rom, 14,
• * 1.253

  A simili∣tude,
• * 1.254

  Continuall care, a ge∣nerall ver∣tue.
• * 1.255

  A simili∣tude.
• * 1.256

  Deut. 4.
• * 1.257

  Mich. 6.
• * 1.258

  Cant. 3.
• * 1.259

  Phil. 1.
• * 1.260

  A simi∣litude.
• * 1.261

  In the be∣ginning of our conuer∣siō we must walke wari∣ly and cir∣cumspectly.
• * 1.262

  Certaine counsailes. Seneca.
• * 1.263

  Two diffi∣culties in vertue.
• * 1.264

  A simi∣litude.
• * 1.265

  Vertue is hard and difficult.
• * 1.266

  Exod, 4.
• * 1.267

  The errour of them which forth-with in the be∣ginning of their con∣uersion doe seeke for peace.
• * 1.268

  Esay, 58,
• * 1.269

  Prou, 31,
• * 1.270

  The slug∣gard flyeth frō vertue by reason of the difficul∣tie.
• * 1.271

  Prou, 26,
• * 1.272

  Ecclus, 4,
• * 1.273

  1, Iohn, 4,
• * 1.274

  The seruent desire of some to serue God.
• * 1.275

  The sundry & manifold tryals and torments of Martyrs.
• * 1.276

  By this kinde of death reli∣gious & cō∣stant Coro∣na ended her lyfe.
• * 1.277

  An horrible kind of mar¦ tyrdome.
• * 1.278

  Heb. 12.
• * 1.279

  Luke. 24.
• * 1.280

  2, Kings. 11.
• * 1.281

  Heb. 11.
• * 1.282

  Prou. 31.
• * 1.283

  Luke. 9.