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 BOOKE of the Sinners Guyde. In which, doctrine appertaining vnto Vertue is hand∣led, and diuers instructions are set downe, which teach how a man at the length may come vnto Vertue. (Book 2)

The first aduice and instruction: which is very necessary for that man that desireth to serue GOD. CHAP. I.

THat man that now purposeth to consecrate him selfe to Gods seruice, and determineth to leade a new lyfe, before all things hee must resolutely perswade himselfe, that this endeuour is accep∣table aboue all others, and he must so esteeme of thys resolution, as it deserueth. I say, that hee must firmly and confidently beleeue, that this purpose is of greater moment, & a treasure more rich, & a worke more wisely taken in hand then any other, which in this world mortall men admire and loue. Yea, he must think with himselfe, that besides this there is none other wisedome, none other treasure, nor any other necessarie busines in this world. Learne ô▪ Israell, saith the Prophet, where is wis••••••••,* 1.1 where is strength, where is vnderstanding, that tho•• m••ist know also from whence commeth long continuance of life, and where the light of the eyes, and peace is. Not without cause there∣fore, the Lord sayth by Ieremie; Let not the wise man glory in his wisedome,* 1.2 nor the strong man glory in his strength, neyther the rich man glory in his riches. But let him that glorieth, glory in this, that be vnderstandeth, and knoweth me. For thys is the whole summe of Christian Phylosophie.

Although a man be wise, yet if his wisedome be not ioyned with vertue, he hath not wherein to boast or glory. To the em∣bracement of this vertue, all the holy Scriptures inuite vs, which so often, and by so many waies and meanes, doe commend vnto vs this exercise, as especially profitable and necessary. To thys exercise the holy Scriptures doe chiefely inuite vs, which by so

diuers wayes and sundry meanes do commend Vertue vnto vs. To this all the creatures, as well heauenly as earthly doe exhort vs. To this the voyces and clamours of the Church doe pro∣uoke vs: to this, all lawes humane and diuine doe direct vs; to this infinite examples of the Saints doe leade vs, who being ful of heauenly light, haue despised the world, and with the entirest deuotion of their harts haue embraced Vertue, insomuch that many of them haue merrily and ioyfully suffered martirdome; some of them being cut in peeces, some rosted vpon Gridirons, and some burned to ashes, who would haue suffered a thousand kinde of other torments, rather then they would haue offended the Diuine Maiestie in the least thing, or haue liued a moment out of the fauour of GOD. To be briefe, all those things do allure vs, or rather binde vs to this exercise, which more copi∣ously wee haue discoursed in the former Booke. For all these things doe encrease and stir vp a courage in vs to striue for thys maistry; because they declare vnto vs the greatnes and price of Vertue.

Euery one of these seuerally, beeing diligently marked, and attentiuely considered of, is sufficient to demonstrate the great∣nes and waightines of this busines, but much more they altoge∣ther can doe it; that by this, man may vnderstand to what pur∣pose it is, and of what great consequence to follow and embrace Vertue; how necessary and glorious a worke it is, to yeeld him∣selfe wholy to Vertues iurisdiction, and howe meete and iust a thing it is, at the length to aspyre and attaine vnto her, as hath al∣ready been said, and hereafter shall be showen. And this is the first document and instruction, which appertaineth vnto thys busines.

Of the second instruction and aduice, which that man must follow, who will come to the seruice of God. CHAP. II.

THE second instruction and document is (seeing that the busines is of so great dignity and worth) that a man offer and yeeld himselfe with a merry and cheerefull hart, to beare all the blowes and strokes of aduersity and tribu∣lation,

which customarily are wont to happen to thē, who lo••e God; so that he account all things base and vild, and willingly contem••e them for the loue of God, that he may victoriously returne from this glorious combat; setting this before his eyes that nature hath brought forth nothing into the world, excel∣lent, and precious, which hath not some difficulty.

Because in that moment, wherein man purposeth to relin∣quish and forsake his vices, and to follow and embrace vertues, the powers of hell are troubled, the Prince of darknes mustereth his forces, and armeth his Catchpoles, fiends, and all his dam∣ned crew against this fresh-water Souldier of Christ. Forth∣with the flesh a louer of all filthy and obscene pleasures, inclined to euill from the very birth, after it was infected with the dead∣ly poyson of that infe••••all Serpent, with great importunity sol∣liciteth him, assaying by all possibilities to bring him backe to his accustomed delights. The custome also of corrupt manners, which can doe as much,* 1.3 as Nature herselfe, doth hardly brooke this alteration, and sheweth that it will be most difficult to bring it to passe. For euen as it is very hard to with-draw a great riuer from his naturall course,* 1.4 which by many yeares it hath been ac∣customed to, to another current; so also it is very ha••d ••••a••a man should change his life, which many yeares he hath led, and should assume another.* 1.5 The world also, which is more cruell and fierce then the most furious and tyrannous beast, & which is armed with very many most pestilent and pernicious exam∣ples, which are in it, will come tempting this new Souldier of Christ with her pomps and vanities, and soliciting him with her euill and lewd examples of sinners, or terrifying him with her persecutions, which are procured of euill men and wicked ty∣rants. And as though this were not sufficient,* 1.6 not any whit be∣hind these, that most subtill, mighty, and auntient deceauer the deuill will hasten, who will impugne thee no lesse perniciously then the rest, and he will doe according to his wont, that is, he will with all might and meane persecute and set vpon these, which are of late become his enemies, and casting off his yoke haue newly begun to rebell.

On euery side therfore difficulties and warres wil grow and arise, all which temptations it is requisite that he expect as pre∣supposed

and fore-seene, that if at any time they inuade and im∣pugne him, they may not seeme vnto new or vnthought of, and that he remember that most prudent counsaile of the Wise∣man: My sonne,* 1.7, if thou wilt come into the seruice of God, stand fast in righteousnes and feare, and prepare thy soule to temptation. For this ought to be most assured vnto him, that comming to the seruice of God, he commeth not to playes & pageants, not to banquets or feasts; but he must take vp his shield and speare, being har∣nessed with his coate offence for the battaile. For albeit that it is true, that we haue many helps and supportations in this life, as we haue sayd before, neuertheles it cannot be denied, but that many difficulties doe offer themselues in the beginning, which the young Souldier of Christ ought to haue premeditated, least they come as at vnawares and discourage him: and let him al∣wayes haue in mind the reward and price, for which he fighteth, that it is of so great value, that it deserueth this, and much more.

But least this feare inflicted of his aduersaries should discou∣rage him,* 1.8 or dash him out of countenance, let him thinke that they are much moe, and more powerfull that are for him, then they that are against him. For althogh on that side that sin stan∣deth there area great multitude of cōspiratours, yet on Vertues side the fauourers and defenders are stronger and more power∣full. For, as we haue sayd, the Diuine grace is opposed to our corrupt nature; God to the deuill; good custome to euill; an army of Angels to the multitude of euil spirits; good examples and the fellowship of the Saints, to euill examples and persecu∣tions; and the consolations and comforts of the holy Ghost, to the delights & pleasures of the world. Neyther is it to be doub∣ted, but that euery one of these is stronger and mightier then his contrary. Because grace is stronger then nature, God then the deuill, good Angels then euill, and spirituall delights and pleasures are much more forcible and effectuall then carnall.

THE FIRST PART OF THE SECOND BOOKE OF THE SINNERS GVIDE. VVhich entreateth of vices, and theyr remedies.

Of the firme and resolute purpose, which a Christian ought to haue, that he may not doe any thing hereafter, which is sinne. CHAP. III.

THE two former instructions being set downe as the principall foundations of this vvhole buil∣ding, the first and chiefest thing that a man must doe, that he may be disposed and fit to offer and consecrate himselfe to the Diuine worship,* 1.9 and to the exercise of Vertue, is to plant in his soule a firme and re∣solute purpose, that he will neuer heereafter fall into sinne, by which he might lose the fauour of his Sauiour, and the enioying of his blessings. This is the chiefest foundation of a spirituall life; this is that by which the friendship and fauour of God is kept, and the hope of the kingdome of heauen. In this Charity consisteth, and the spirituall life of the soule. This is that that maketh the sonnes of men the sonnes of God, temples of the holy Ghost, liuely members of Christ, and maketh them perta∣kers of all the spirituall blessings of the Church. So long as the soule perseuereth in this determination, it abideth in Charity, & in the state of saluation; but so soone as it steppeth back from it, it is blotted out of the booke of life, and is registred in the vo∣lume of perdition, and is transported to the kingdome of dark∣nes. So that this busines being well considered of, it seemeth, that as in all things as well naturall as artificiall there is a sub∣stance and an accident, betweene which there is this difference, that the accidents being changed the substance still remayneth; euen as the pictures of an house being defaced,* 1.10 and the furni∣ture spoyled, the house notwithstanding standeth firme on the

foundations, albeit not with the same perfection; but if the house fall, which is the substance, then nothing remayneth: af∣ter the same manner, as long as this holy and sanctified purpose standeth firme and fast in the soule, the substance of Vertue standeth vnmoueable; but if that faile, forth-with all things fall. The reason of this is, because the whole foundation of a godly life consisteth in Charity, which is to loue God aboue al things: but he loueth God aboue all things, who aboue all things hateth sinne: for only through sinne this charity and loue of God pe∣risheth. For euen as adultery is the most contrary thing to ma∣riage; so that which is most contrary to a godly and vertuous life is sinne: for this killeth Charity, in which this life consisteth. For this cause the Martyrs haue suffered so greeuous and hor∣rible torments, not refusing to be rosted, to be fleane, and to be cut in peeces, to be bowelled, to be racked, to be torne in peeces of wild beasts, rather then they would sinne, by which they might lose the fauour of God, yea, although it was but for a mo∣ment; not being ignorant in the meane time, but that they might repent after the offence done, and might be againe en∣tertayned into fauour: as Saint Peter was, after that hee had thrice denied Christ. Neuerthelesse, they had rather suffer all the torments of the vvorld, then for so short a time to want the Diuine fauour. Of this euery where we haue many examples, but amongst others of three vvomen; one of the old Testa∣ment, the mother of the seauen sonnes in the Machabees, and two vnder the new Testament, one of which is called Felicitas, the other Symphorosa, each of them in like manner the mother of seauen Sonnes. All these three were present, at the tortures and martyrdome of their sonnes, and seeing them to be rent and torne, and the flesh with the skinne to be pulld from the bones, vntill theyr bowels and intrals gushed out, they did not only not faynt, beholding so sorrowfull a spectacle, but they comforted their sonnes, and encouraged them, admonishing them to fight manfully for the fayth and obedience of God. At length they also with theyr sonnes for the same cause most constantly yeel∣ded vp their lifes.

But after these famous & illustrious examples, I will here set downe another, which is rehearsed of S. Ierome, in the life of

Paule the first inhabiter of the Wildernes.* 1.11 The Tyrant, saith he, commaunded another in the florish of his young yeeres to be brought into a most pleasant Garden, and there amongst the white Lillies and the redde Roses, where a bright Riuer made a delectable noyse, & the winde made a pleasant ruffling among the leaues of trees, he commaunded a soft bed of Downe to be made, and that he might not roule himselfe off from it, he cau∣sed him to be left lying vpon it, fettered with bonds of silke: to whom, when all the rest were departed, came a very beautifull harlot, who began to coll & kisse him, & vse al daliance to ripen lust, and that which is a shame to be spoken, shee dallied vvith his priuities, that his body beeing thus prouoked to lust, shee might gette the maistry ouer him. What this souldier of Christ might doe, and whether he might turne, he knew not: whom torments had not conquered, nowe pleasure ouercame. At length, beeing inspired from aboue, hee bit off his tongue, and spet it in the face of the harlot kissing him, and so he quenched the heate of his lust by the greatnes of his paine. Surely a deed maruailous heroick, and such an one as hetherto hath not been found eyther in the histories of the Greekes or Latines.

Let these suffise to shew, with howe cheerfull and manly a courage these Saints resisted sinne. I could also alledge other examples of them, who had rather be tumbled naked vppon thornes, and in the deepe of Winter be rouled vpon snow and Ice, then they would satisfie the lust of their flesh, which bur∣ned in them, the deuill blowing the coales. Wherefore, that man that determineth to enter into this way, ought firmely to fasten this purpose in his mind, more to esteeme the fauour of God, (as a iust Iudge of things) then all the treasures of thys world, and alwayes to renounce the lesser, that the greater may be kept, when he is in the like need. In this he ought to ground his life; this ought to be his obiect in all his actions; let him ear∣nestly craue thys of God in all his prayers; to this end he recei∣ueth the Sacraments of the Church. Let him gather thys out of Sermons, and out of the reading of godly Bookes: let him take this out of the creation of the world, & the forming of all crea∣tures: let him reape this fruite especially out of the passion of Christ, and out of the rest of the Diuine blessings; for the fruite

of these is not to offend him, to whom so great things are due: and according to the soundnes of this holy feare and determi∣nation, let him measure the quantitie of his profit, equalizing the strength and firmnes of his purpose according to the great∣nes of the profit, so that by how much that is greater or lesser, by so much his resolution may be greater or lesser. Further∣more, euen as he that would fasten a naile into a wall,* 1.12 is not con∣tent to haue giuen one, two or three strokes with a mallet, but he so long smiteth it and forceth it forwards, vntill it stick fast: so this purpose and resolution, ought not to be sufficient for a man, there to stay, let it be what it will, but he must daily labour and endeuour, that of all things that he seeth, heareth, readeth, or meditateth vpon, he take an occasion, whereby the loue of God may more and more increase in him, that hee may hate and ab∣horre sinne more and more. For by how much the hatred of sinne shall more and more increase in him, by so much shall he perceiue himselfe to haue profited and fructified in the Diuine loue, and consequently in all vertue.

But that hee may more firmely persist and continue in thys resolution, let him perswade himselfe, & assuredly beleeue, that if all the euils, paines, and sorrowes of the world, from that time it first began, to this present houre, were put in one ballance, to∣gether with all the punishments, which all the damned suffer in hell; and in the other ballance one onely sinne were put, it is certaine that he should rather preferre the escape from this sin, before all the rest, and flye from it more speedily then from all those tribulations and punishments; albeit the blindnes of thys Egipt, or of thys world is so great, that men thinke far otherwise. Neyther is it maruell, that the men of this world being blind, do not see this so great an euill, or that they being deade, doe not feele a wound so hideously gaping: for it is not giuen to blinde men to see any thing, although it be very great, neyther to the dead to feele a wound, albeit it be deadly.

Therefore, I beeing about to handle in this second Booke the doctrine of Vertue which hath sinne for her contrary, in the first part I will entreate of the irreconcileable hatred of sins, and specially of the remedies of them: for the rootes of sinnes beeing pluckt out of the soule, the plants of vertues may bee

more easily ingrafted, of which wee will speake in the second part.* 1.13 Neyther onely will we speake here of those sinnes, vvhich are accounted horrible and abhominable amongst men, but al∣so of those, which the world reckoneth not of, and which they make no scruple to commit. We will begin with those seauen mortall and deadly sinnes which are called capitall, because they are the heads and rootes of all other. This doctrine will be pro∣fitable, that a man, when he is mightily assaulted and tempted, may haue refuge and recourse to this doctrine, as to a spirituall defence, and that out of many remedies, which are set downe in this part, hee may select and choose those for himselfe, vvhich are more conuenient for his purpose. It is true that many of these remedies are common for all kinde of vices, yet some are particuler, sette downe for certaine vices, as when I say against Pryde, against Couetousnes, and so in the rest. Of these in this part we will speake, setting downe speciall remedies for euerie sinne, that the prouision and furniture of spirituall Armor may be in a readinesse alwaies for vs to vse at all needes.

We must consider & note in this place, that we haue no need of Hercules his strength to fight in this spiritual combat, neither of winged feete to flie away, but of cleere and bright eyes to see; for eyes are the chiefest weapons and instruments of this warre; for wee are not to fight against flesh & blood, but against most peeuish and peruerse deuils, who are spirituall creatures. The reason is; because the first roote of all sinnes, is the errour of the vnderstanding, which is the counsailour of the vvill. For thys cause our aduersaries doe especially labour this, that they may corrupt our vnderstanding; for the vnderstanding beeing cor∣rupted, the vvill also is corrupted, which is gouerned and guy∣ded of it; therefore they endeuour to colour euill with good, and to 〈◊〉〈◊〉 vice vnder the show and semblance of vertue, and so to hide the temptation, that it seemeth not temptation, but rea∣son. For if they assault any man by ambition, by couetousnesse, by wrath, or desire of reuenge, they perswade him, that it is al∣together agreeable vnto reason to desire this, that this or that af∣fection desireth; and that it is against reason not to lust after that, that it lusteth after. After this manner they pretend reason, that they may so much the more easily deceiue them, who are

ruled by reason. Wherefore, it is very necessary that we should haue sharpe-sighted eyes, that wee may see the hooke lurking within the baite, least wee be deceaued with the shadowe and likelihood of goodnes. Eyes also are necessary vnto vs, that wee may see the malignity, filthines, dangers and losses, which vices bring with them, that our desires may be restrained by this bri∣dle, & may feare to tast that, which being tasted bringeth death. Hence it is that those beasts in Ezechiell,* 1.14 which are the figures of holy men, were full of eyes round about, that thereby might be signified, howe necessary these spirituall eyes are for the ser∣uants of GOD, that they may defend themselues from vices. Therefore of this remedy we will in this tractate especially en∣treate, to which we will also adioyne all others, which seeme to bring any profit, as shall be more plainly seene in the discourse following.

Of the remedies against Pryde. CHAP. IIII.

WE handling in thys former part sinnes, & the re∣medies of them, will take our beginning from those seauen, which are called capitall, as it were the heads and fountaines of all other. For euen as the rootes of trees beeing cut vp,* 1.15 the boughes & branches, which receiue life from the rootes, doe foorth-with wither and perish▪ so those seauen generall & vniuersall rootes of all other vices beeing hewen in sunder, and vtterly eradicated, suddenly also the vices will dye, which are de∣riued from them. For this cause Cassianus with great diligence writ eyght bookes against these vices: in which kinde of studie, many other learned and graue men haue imitated him 〈◊〉〈◊〉 they did see that these enemies being ouerthrowne, others could not lift vp their heads. The reason of this is, because all sinnes doe originally flow from selfe-loue: because euery one of them is committed through the loue & desire of some particuler good, to desire which, this selfe-loue pricketh vs forwards. From this loue those three branches do spring, of which S. Iohn speaketh in his Canonicall Epistle:* 1.16 which are; The lust of the flesh, the lust

of the eyes, and the pride of life. Which (that I may expresse them by more known names) are the loue of carnall delights & plea∣sures, and the loue of riches and honours. These three loues are deriued from that first. For from the loue of pleasure three sins are engendered, Luxurie, Gluttony, & Idlenes. From the loue of riches, Cou••tousnes ariseth, and from the loue of honour, Pride. The other two, Wrath and Enuye, serue each one of these peruerse & corrupt loues. For Wrath proceedeth thence, that a man cannot obtaine that he desireth; and Enuye thence, that any one is preferred before vs, or that any one hath obtay∣ned that we desired.

Seeing therefore that these three are as the vniuersall rootes of all euils, from which all these seauen sinnes proceede, these seauen beeing destroyed, the whole Armie of other vices shall be ouerthrowen. Therefore all our studie ought to be to thys end, that we fight valiantly against these Gyants, if we will try∣umph ouer all other enemies, who possesse the Land of Pro∣mise. Among these vices Pryde is the most powerfull, which is an inordinate appetite of our owne excellencie. The Saints doe call this the Mother and Queene of all other vices. Wherefore, not without cause amongst many other instructions, holy Toby said to his sonne:* 1.17 Suffer not pride to raigne in thine hart, or in thy mouth: for in pride destruction tooke her beginning. Therefore, when as this pestilent beast doth assault thy hart, thou maist de∣fend thy selfe with the weapons following.

Consider first that horrible punishment, with which Luci∣fer and his Angels are punished, because they were proude: for in a moment, in the twinckling of an eye, hee with his Angels was cast from the highest heauen, downe to the deepest hell. See 〈◊〉〈◊〉 darke and blinde this vice made him, who was more cle•••• ••n the starres: who not onely was an Angell, but the Prince of Angels; but now is made not onely a deuill, but the wickedst and the filthiest of all deuils. If it could doe so much in Angels, what can it not doe in thee, who art dust and ashes? For God is not contrary to himselfe, neyther is hee an accepter of persons; and as he suffered not pryde in Angels, so also in men it dooth displease him,* 1.18 in whom he looketh for humilitie. Hence it is that Saint Augustine saith▪ Humilitie maketh men

like vnto holy Angels, & pride, of Angels maketh deuils. And that I may speake plainly, Pride is the beginning, end, & cause of all sinnes, because it is not onely a sinne, but that no sinne is, or hath been, or shall be without it. This saith he. And Bernard saith;* 1.19 Pride casteth downe from heauen to hell, Humilitie ray∣seth from the lowest place to the highest: an Angell falleth frō the loftiest height to the lowest pitte, and man ascendeth from out the world to heauen.

Then with this punishment let vs consider of the inestima∣ble example of the humility of the sonne of God, who for vs tooke vpon him the most abiect nature of man, and for vs in like manner was obedient to his father euen to the death of the Crosse. Learne therfore ô man to be humble; learne ô earth to obey; learne ô dust to be despised. Learne ô man of thy God, for he is meeke and humble in spirit. If it seemeth not honora∣ble inough vnto thee to imitate the example of other men, imitate the example of the God of Gods, who became man, not only that he might redeeme vs, but also that he might teach vs humility.

Cast thine eyes also vpon thy selfe, for in thy selfe thou shalt finde that may perswade humility. Consider what thou wast before thou wast borne, what thou art now being borne, and what thou shalt be after death. Before thou wast borne, thou wast filthy and obscene matter, not worthy to be named; now thou art dung couered ouer with snow; and a while after thou shalt be meate for wormes. Why then art thou proud ô man, seeing that thy natiuity is sinne, thy life misery, and thine end putrefaction and corruption? If the possession of temporall goods doe puffe thee vp, stay a while, and death will come, who maketh the begger equall with the King, and the cottage with the crowne. For as we are all borne alike and equall, as much as pertayneth to the condition of nature; so we all dye alike and equall by reason of the common necessity, that being excepted, that after death they haue the greater count to render, who here haue possessed more. Wherfore Chrisostome sayth excellently well: Looke into the Sepulchers of the dead, & seeke amongst them for tokens and notices of that magnificence, in which they ••••ned; seeke and enquire for their riches, seeke for the solaces of

this world, which they enioyed whilst they liued. Tell me where are now their ornaments, their precious and costly apparell, their delights and pleasures? they are all past away, all gone, all their magnificent and riotous banquets, laughters, sports, and all the mirth of this world is faded and vanished away. Come neerer to the Sepulcher of whom so euer thou wilt, and thou shalt find no other thing here but dust, ashes, wormes, and putrified bones. Here then is an end of all bodies, yea, although fed and nouri∣shed with the greatest delicates and dainties of the world. And I would to God that here were an end of al euils: but that which followeth is much more dreadfull; that is, the fearefull tribunal of the Diuine iudgement; the sentence that there shall be pro∣nounced; the weeping and gnashing of teeth, the vtter darknes without hope of light, and the gnawing worme of conscience, which neuer shall dye; and to conclude, the fire, that neuer shall be quenched.

Consider moreouer of the danger, which vaine glory the daughter of Pride bringeth with it, of which Saint Bernard thus speaketh:* 1.20 Feare an arrow, it flyeth lightly, and pierceth lightly, but I say vnto thee it maketh no small wound, it sodainly killeth. Vaine glory is this arrow. If men at any time doe prayse & ho∣nour thee, forth-with enquire, whether that be in thee, which they so magnifie and extoll: for if that be not in thee, thou art praysed in vaine, and gloriest without cause. But if perhaps this be found in thee, for which they prayse thee; say with the Apo∣stle: By the grace of God I am that I am.* 1.21 For thou mayst not be proud of it, but rather humbled, and giue the glory to God, to whom thou owest all that thou art, least perhaps thou makest thy selfe odious vnto God; for it is not to be doubted but both the honour, which is giuen vnto thee, and the cause for which it is giuen, are both of God, and belong vnto him. Therfore all the glory, that thou doost arrogate vnto thy selfe, thou stealest from God; but what seruant can be found more vnfaithfull then he, that stealeth the glory of his Lord?

Consider also what great folly it is, that thou shouldest e∣steeme of thine owne power and ability according to the iudg∣ment of men, in whose will it is to encline the ballance to whe∣ther side they will: for he that praysed thee ere while, now dis∣prayseth

thee; and he that now disprayseth thee, will soone af∣ter set forth thy prayse with great honour. If thou thinkest that thine honour dependeth of their tongues, thou shalt finde that somtimes thou shalt be extolled to the skie, and somtimes de∣pressed euen to hell, and thy glory euen beate to dust and pow∣der: euen as it shall please the mutable tongues of men. Ther∣fore neuer measure thy selfe by the prayses of men, which are giuen out of thee but according to that thou art, and which is in thy selfe: albeit men extoll and magnifie thee, yet looke thou into thy selfe, what is in thee, and what thy conscience telleth thee: Rather beleeue thy selfe, to whom thou art better known, then others, who see thee a farre of, and iudge of thee as it were by heare-say. Contemne therfore the iudgments of men, and commit all thy glory to the hands of the Lord, who is wise to keepe it; and faithfull to restore it.

Ponder also with thy selfe, ô thou vnhappy ambitious man, into what danger thou castest thy selfe, thou desiring to rule o∣uer others, who hast not yet learned to gouerne thy selfe. How canst thou giue an account for many, who canst not answer for thy selfe? Consider of the great danger, into which thou castest thy selfe headlong, by coueting to adde the sinnes of thy sub∣iects vnto thine own, and by putting thine and theyrs into thine owne reckoning. Wherfore the Scripture also sayth: An hard iudgement shall they haue that beare rule:* 1.22 For he that is most low is worthy mercy, but the mighty shall be mightily tormented. But who can recount the multitude of troubles, which they are encum∣bred with all, vnto whom the rule of others is committed. A certaine King of the Armenians very well vnderstood this,* 1.23 who when he was to be crowned, considering of the cares & paines, that Empire brought with it, taking in his hand that princely and dignified cloth, with which the Kings head was wont to be crowned, and long looking vpon it, sayd: O noble rather then happy cloath, which if any one throughly knew how stuffed it were with cares & dangers, he would not stoope to the ground to take it vp.

Acknowledge, ô thou proud man, that thy pride doth please no body, because thou thy selfe art acceptable to no body. Thou doost not please God; for he is contrary vnto thee, Hee

resisteth the proude,* 1.24 and giueth grace to the humble. Thou doost not please the humble, who without doubt doe exceedingly hate thee: for they abhorre all pride and ambition. Thou doost lesse please other proud men like vnto thy selfe: for by reason of that, that puffeth thee vp, thou art hatefull vnto them, for they cannot abide a greater then themselues. Neyther canst thou content thy selfe in this world, vnlesse thou repentest, and acknowledgest thy vanity and thy folly: and much lesse canst thou content and please thy selfe in the other world, where for thine execrable pride thou shalt be tortured with euerlasting torments. Wherfore the Lord sayth by the mouth of Saint Ber∣nard: O man, if thou well knewest thy selfe, thou wouldest displease thy selfe, and please me; but because thou doost not know thy selfe, thou pleasest thy selfe, and displeasest me. The time will come, in which thou shalt neyther please thy selfe, nor me. Thou shalt not please me, because thou hast sinned; thou shalt not please thy selfe, because for euer thou shalt burne in hell. Thy pride onely pleaseth the deuill, who when he was a most beautifull Angell, became a most terrible deuill. Wherefore naturally he is delighted with those that are lyke vnto him.

It will helpe thee also in the way of humility, if thou consi∣derest, how few thy merrits are before God, and how few or none thy seruices, which may be truly and purely called so: be∣cause there are many vices found in them, which haue a show of Vertue, and also vaine glory doth corrupt oftentimes many works which are good of themselues, neyther sildome is that vild in Gods eyes, which shineth most gloriously in the eyes of men. The iudgements of the most iust Iudge are of one sort, and ours of another; and are far vnlike to Gods: For an hum∣ble sinner lesse displeaseth God thē a proud iust man: although no man can be termed iust, who is proud. But if perhaps tho•• shalt doe any good worke, remember that it may so come 〈◊〉〈◊〉 passe, that whatsoeuer thou hast done may proue stark naug•••• Yea,* 1.25 although thy works be good, yet they are not without th•••• defects, so that it is more needful for thee to craue pardon, the•• to looke for a reward. Wherfore Saint Gregory sayth: If 〈◊〉〈◊〉 life of the righteous should straightly be examined, it would 〈◊〉〈◊〉

hold out for currant. For it may be, that those things, vvhich thou thinkest please God, doe offend him. For all our euill deeds are simply euil; but our good deeds are not simply good, seeing that they are mingled with many imperfections: and therfore it is more agreeable to reason, that thou shouldest ra∣ther suspect thy good works, then that thou shouldest glory in them:* 1.26 as holy Iob did, who sayd: I was afrayd of all my works, knowing that thou doost not spare the offender.

¶ Other remedies against Pride more particuler.

EVen as the knowledge of our selues is the foundation of all humility, so the root and fountaine of Pride is the ignorance of our selues: for he that desireth truly to be humbled, it is ne∣cessary that he should perfectly know himselfe, and so at length he shal be humbled. For how can it be, that a man should not humble his thoughts,* 1.27 who being enlightned with the brightnes of truth without flattery vnderstandeth himselfe to be loaden with sinnes, burdened with the masse of this mortall body, en∣tangled with earthly cares, infected with the dreggs of carnall concupiscence, blind, weake, inwrapped in many errors, expo∣sed to a thousand dangers, encompassed with a thousand ter∣rors, plunged in a thousand difficulties, prone vnto vices, and wayward vnto vertues. Whence cōmeth this lifting vp of thine eyes? and this casting vp of thine head? Therefore out of the knowledge of ourselues, humility the mother of saluation ari∣seth, sayth Saint Bernard. For if thou wouldest diligently search into thy selfe, thou shouldest see clearer then the noone day, that thou hast no cause in thy selfe to be proud.

There are some, who when they looke into themselues, are humbled; but if they behold others, they are swelled and puf∣fed vp: for vvhilst they compare themselues with others, they thinke that they are better and worthier then any other. These, that are thus puffed vp, must remember, that although in some things, they are better then others, yet in many things, if all things be iustly ballanced, they shal be found much worse then others. Therfore, ô thou proud dust and ashes, what matter ••o be proud of hast thou found in thy selfe, or that thou shoul∣••est contemne thy neighbour? Perhaps because thou art more

continent then he, & art thought to be stronger then he? Per∣aduenture although he be lesse continent then thou, or weaker, yet he is more humble then thou art, or wiser, or more patient, or more feruent in charity. Therefore, thou oughtest rather to consider what thou lackest, then what thou hast: and to looke rather vpon the vertues, which are in another, then those that are in thy selfe. For such a consideration will preserue thee in humility, and will stirre vp in thee a desire of perfection. But contrarily, if thou shalt cast thine eyes vpon that that thou hast, & which is wanting to another, thou wilt suppose thy selfe bet∣ter then he, and so thou shalt fayle in the study of Vertue. For when as thou shalt compare thy selfe to another, and shalt see that thou hast some-what in thy selfe, thou wilt be satisfied and contented therewith, and all desire to proceed any further, will be extinguished in thee. If at any time thy thoughts shal be ex∣alted through any good worke, then thou must watch diligent∣ly, least selfe-loue spoyle that good work, and vaine-glory cor∣rupt it, which is the plague and bane of all good works: but ar∣rogating nothing to thy selfe, or to thy deserts, ascribe all that thou hast receiued, to the Diuine fauour and clemencie, and chasten thy pryde, with the words of the holy Apostle, saying: What hast thou, that thou hast not receiued? But if thou hast rece••∣ued it,* 1.28 why reioycest thou, as though thou haddest not receiued it? For vaine-glory continually lyeth in waite to entrappe good workes.

When thou shalt feele thine hart swell and lifted vp, pre∣sently thou must apply the remedy, in remembring thy greatest transgressions, and by thys meanes one venim is expelled vvith another, as Phisitians vse to doe. And so after the manner of▪ Peacocks, looking to that which is the filthiest and foulest in thee, thou maist suddenly cast downe thy Peacocke plumes of vanitie. By how much greater thou art, by so much behaue thy selfe more submissiuely: For if thou beest an inferiour man, and one of lowe degree, it is not so materiall if thou beest humble: but if thou beest of high degree, and famous through great and noble dignities, and yet neuerthelesse shalt be humble and low∣ly, this is thank-worthy, and thou purchasest to thy selfe a great and a rare vertue. For humility in honour, is the honour of ho∣nour,

and the dignity of dignity: but if humility be absent, the dignity of it selfe perisheth. If thou wilt aspire to the vertue of humility; folow the way of humiliation: for if thou wilt not be made low, neither euer shalt thou be said to be humble. And al∣beit that many are made low & abased, who are not truly hum∣ble, yet it is certaine, that humiliation, as Bernard sayth, is the way to humility,* 1.29 as patience is the way to peace, and as reading to knowledge. Therefore, if thou desirest the vertue of humili∣tie, refuse not the way of humiliation. Therefore humble thy selfe vnto God, and, as Saint Peter admonisheth, vnto euery or∣dinance of God, for Gods sake.

Saint Bernard wisheth that three feares may alwayes dwell in our soules:* 1.30 Blessed art thou saith hee, if thou shalt fill thine hart with a triple feare, that thou mayst feare for grace receiued, but more for grace lost, and most of all for grace recouered a∣gaine. When it is present, feare, least thou proue thy selfe vn∣worthy of it: when it is gone, feare much more, because where grace fayleth, there thou faylest also: feare therefore grace bee∣ing taken away, as though thou shouldest presently fall; feare, because thy guard hath forsaken thee. But if grace shall be so propitious vnto thee, as againe to returne, then much more feare, least thou haue another relapse, which is exceeding dan∣gerous. And after this manner fearing, doe not presume any thing of thy selfe, being full of the feare of the Lord. Be pati∣ent in all thy persecutions: for in the suffering of iniuries true humility is tryed. Doe not despise the poore: for the misery of thy neighbor, rather deserueth compassion then contempt. Let not thy garments be curious; for they that loue precious and costly garments, are sildome humble in hart; and they that put them on, loue to be seene of men: for, sayth Gregory, no body will there be clothed with sumptuous and rich apparrell,* 1.31 where he may not be seene of others. Take heede also, that thy gar∣ments be not too vild and base, and vnworthy of thy degree; least while thou seekest to shunne vaine-glory, thou fall into it. Which thing happeneth to many, who willing to please men, doe showe, or rather doe dissemble▪ that they would not please them and whilst they seeme to flie the prayses of men, they most of all desire them.

Doe not refuse low and inferiour offices: for he that is tru∣ly humble, doth not disdaine to attend vpon the humble, yea he doth of his owne accord offer himselfe vnto them, as a man re∣puted in his owne iudgement most abiect.

Of the remedies against Couetousnes. CHAP. V.

COuetousnesse is an inordinate desire of riches. Wherefore, not onely he that stealeth, but also he that desireth another mans riches with an inor∣dinate desire, and hee that inordinately keepeth them, is couetous. The Apostle condemneth this vice,* 1.32 when he sayth: They that will be rich, fall into tentation and snares of the deuill, and into many foolish and noysome lusts, which drowne men in perdition and destruction. For the desire of money, is the roote of all euill. The naughtines and malignitie of this vice, cannot be described more cunningly or curiously. For it is ma∣nifest by these words, that that vnhappy man, who is subiect to this euill, is the seruaunt and slaue of all other sinnes. Wherfore whē this vice doth assault thine hart, thou shalt defend thy selfe with these weapons following.

* 1.33First therefore, ô thou couetous man, consider, that vvhen the Lord and thy GOD descended from the highest heauen to the earth, he would not possesse riches, which thou so great∣ly desirest; yea he loued pouerty so wel, that he would take flesh of a Virgin most poore and lowly, and not of a Queene rich & mighty. When he was borne, he would not lodge in a stately and wealthy pallace; he would not lye vppon a soft bed; he re∣fused dainty swadling-clothes, & embraced for his cradle a hard Cratch. So long as he lyued in the world, he alwayes loued po∣uerty, and contemned riches; He chose his Apostles and his Embassadours, not Princes and great men, but base and abiect Fishers. What preposterous order then is this, that the most vild worme should seeke riches, which the Lord of al the world, and of all creatures, contemned for his cause.

Consider furthermore, the exceeding great basenes of thine hart, that when as thy soule is created according to the image &

similitude of God,* 1.34 and redeemed by his owne blood, in compa∣rison of which all the world is nothing, yet thou art not asha∣med to lose it for so small a gaine. God would not haue gyuen his life for the whole world, which notwithstanding he willing∣ly layd downe for the soule of man. Therefore thy soule is wor∣thier, and of more price then the whole world. True riches are not gold, nor siluer, nor precious stones: but they are found in Vertue, which a good conscience bringeth with it. Relinquish the false opinion of men, and thou shalt see that gold and siluer are no other things, but yellow and white earth, which through the errour of men is crept into so great credit. That which hath been despised by all the Phylosophers of the world, doost thou beeing a disciple of Christ so much esteeme it, that thou shoul∣dest make thy selfe a seruant and slaue vnto it? For as S. Ierome saith, he is a seruant vnto riches, who keepeth and tendeth them as a seruant; but he who hath cast off that yoke, deuideth them as a Lord.

Consider also what the Lord sayth in the Gospell:* 1.35 No man can serue two Maister, God and Mammon, that is, riches. The soule cannot freely serue God, if it follow and hunt after riches so greedily, and with so open a mouth. Spirituall delights, doe shunne a hart busied and occupied about earthly matters: ney∣ther doe things counterfeit and true, agree together, nor things hie and low, temporall and eternall, spirituall, and carnall, ney∣ther can any man reioyce and recreate himselfe, in them both together.

Consider in like manner,* 1.36 that by howe much more prospe∣rously earthly matters succeede with thee, by so much perhaps thou art more miserable, by reason of that pledge which here is giuen vnto thee; that thou maist relye vpon vaine felicity, which heere is offered vnto thee. Ah that thou knewest what great euils, and how many inconueniences thys small prosperity brin∣geth with it, thou shouldest see the loue of riches more to afflict by desire, then to delight by vse. For it enwrappeth the soule in diuers temptations; and bindeth it in infinite cares: it allureth it with sundry delights, prouoketh it to sinne, and disturbeth the quiet no lesse of the body then of the soule. And that vvhich is greater, riches are neuer gotten without trouble, nor possessed

without care; nor lost without griefe; and that which is wor∣ser, they are sildome gathered without sin and offence to God. Hence is that prouerbe; A rich man is eyther a wicked man, or the he••re of a wicked man.

Consider moreouer, how great an errour it is, without inter∣mission to desire those things,* 1.37 which albeit they be most plenti∣full, yet they can neuer satisfie the desire of man, yea they pro∣uoke it, and inflame it more, as drinke in a Dropsie is the cause of greater thirst; so that although thou hast, yet thou alwaies couetest that, which thou wantest, and alwaies couetest more and more. So that the miserable and wretched hart, wandering through all the things of this world, is wearied, but neuer satis∣fied: it drinketh, but the thirst is not quenched: for it estee∣meth not those things which it hath, vnlesse also it possesse in like manner those things, which further it may haue: and there is no lesse trouble for things, which it compasseth not, thē there is pleasure in things, which it possesseth; neyther is the heart more satisfied with gold, then the body with wind or ayre.

Wherefore, not without cause Saint Augustine maruelleth, saying:* 1.38 What greedines, sayth hee, of desire is this, seeing that the beastes haue a meane? For then they rauine, when they are hungry, but they spare the pray when they feele fulnes. Onely the couetousnes of riches is vnfatiable; it alwayes raueneth, and is neuer satisfied, neyther feareth GOD, nor reuerenceth man, neyther spareth Father, nor acknowledgeth Mother, neyther yeeldeth vnto brother, nor keepeth fayth with friend.

Consider that where much riches is, there are many that eate and deuoure them, many that couet them, and many that lye in waite to steale them.* 1.39 What hath the richest man of this world more of all his riches, then whereof he may necessarily lyue? & of thys yrksome care thou maist disburthen thy selfe, if thou wilt cast thy care vpon God, and commit thy selfe to his proui∣dence: for God neuer confoundeth them that trust in him. For whom God made, he will not suffer to die through hunger. He that feedeth the foules of heauen, and clotheth the Lillyes of the field, how is it possible that he should forsake man; especially, seeing that so small a thing sufficeth the necessity of man? The life is short, & death followeth at our heeles; what need is there

then of so great prouision for so short a iourney? What wilt thou doe with so much riches, especially seeing that the lesse thou hast, the more lightly and freely thou mayest walke? and when thou shalt come to the end of thy pilgrimage, if thou be∣est poore, thy estate shall not be worser, then rich mens, who are loaden with much gold. Yea it shall be much better: for thou shalt feele lesser griefe in forsaking this trash and pelfe of the world, and a smaller account is to be rendered before God. On the contrary part, rich men in the end of their iourney, leaue their mountaines of gold not without great griefe of hart, which they adored as GOD: neyther without exceeding great dan∣ger and hazard vnto them an account is to be rendered of those things they possessed.

Consider also,* 1.40 ô thou couetous man, for whom thou gathe∣rest so great riches: for it is most certaine that like as thou camst naked into this vvorld, so thou shalt depart naked hence: thou entrest poore, and shalt returne poore. These things are often to be meditated of thee. For he easily contemneth all things, sayth Ierome, who perswadeth himselfe that he shal dye. At the houre of death thou must leaue all temporal things, onely thy works, which thou hast done, whether they be good or euill, shal waite vpon thee: then thou shalt remember how thou hast changed eternal things for things temporal, in heaping vp of which thou hast consumed thy time, thy affections, and all thy labours. Then thy goods shal be deuided into three parts; thy body shal be giuen to the wormes, thy soule to deuils, and thy temporal goods shal fall to thine heires, which perhaps shal be vngrateful, spend-thrifts, and wicked. Therfore it is much bet∣ter and safer to follow the counsaile of our Sauiour, who willeth vs to deuide our goods amongst the poore, that they may pre∣pare an entrance into life for vs;* 1.41 as the Princes of this vvorld doe, who determining a voyage, doe send their furniture and treasure before them, and such prouision as would hinder theyr speede, and they themselues follow after. What greater folly and madnes I pray thee can be thought of, then to leaue thy treasure in a place, to the which thou shalt neuer returne againe: and not to send it before thee to that place, in which thou shalt alwayes abide?

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Consider moreouer of the great Gouernour and high di∣rector of this spacious Vniuerse, who like a wise Housholder hath so disposed of the goods of this vvorld, as he hath done of offices and degrees of estate, and hath so ordered all things, that one should rule, and another be ruled; that one should distri∣bute and deuide wealth, and another should receaue it. Seeing therfore that thou art one of those, on whom much wealth is bestowed to giue to those that neede, thine owne necessity be∣ing supplied, thinkest thou that it is lawfull to reserue it solely to thy selfe,* 1.42 which thou hast receaued for many? Heare what Am∣brose sayth: It is no lesser fault to deny that to the needy which he wanteth, thou being of ability to giue it, then it is to take by force from him that hath: It is the bread of the hungry that thou detaynest; the garment of the naked, which thou layest by thee; and the money and ransome of the captiue and misera∣ble, which thou hidest in the earth.* 1.43 Consider therfore, that those goods, which thou hast receaued of the Lord, are remedies and releefes of mans misery, and not instruments of pleasure and pride. Haue an eye, that seeing all things prosperously succeed with thee, thou remember him, who is the authour and giuer of them, and beware that the remedies of another mans misery doe not minister matter vnto thee of vaine glory. Doe not, ô my brother, more loue banishment, then thy Countrey; Let not the furniture and prouision of thy voyage be an hinderance and a burden to thy iourney. Doe not so loue the Moone-shine, that thou contemne the noone-sunne: doe not so liue, that the solaces of this present life minister matter of eternal death. Be content with the condition and estate, which is happened to thee being mindfull of that of the Apostle:* 1.44 Hauing foode and rayment, let vs there-with be content. For the seruant of God, as Chrisostome sayth, ought not to be clothed gorgiously, to fare deliciously, and to pamper his flesh delicatly, but only to satisfie his necessity. Seeke first the kingdome of God, and his righteousnes, and all other things shall be ministred vnto you: For God, who is willing to bestow great matters vpon thee, will not deny thee small. And if it please him, to giue thee pouerty, take it pati∣ently, for the poore are like vnto Christ, who when he was rich became poore for our sakes. They that are poore, and with pa∣tience

abide the Lords leysure, and doe not respect riches, which they haue not, these make their pouerty a vertue. And as the poore in their pouerty doe imitate Christ, and are fashioned like vnto Christ,* 1.45 so the rich bestowing and laying out their almes are renewed & reformed by Christ: for not only the poore sheep∣heards found Christ; but also the Wise-men that came from the East, and brought him their treasures. Wherfore thou that art rich, giue almes to the poore, which if thou dost, Christ him∣selfe receaueth them. And doubt not, but that almes that thou now giuest, shal be reserued for thee in heauen, where thy man∣sion shal be for euer: but if in this earth thou hidest thy trea∣sures, thou shalt not there finde any thing, where thou hast layd vp nothing. How then shal any man truly terme those goods, which cannot be taken away with vs, yea, which may be lost we looking on?* 1.46 What doe they profit me, sayth Ambrose, if they may not be with me after death? They are gotten heere, and here shal be left. But on the contrary part, spirituall goods are goods truly and in deede; for they neuer leaue nor forsake their Lord, neyther fayle in death, neyther can any man take them a∣way, we liuing and being against it.

¶ That no man ought to detayne goods that are not his owne, their Lord and Maister being eyther against it, or not know∣ing of it.

ABout this sinne a very great danger is to be considered of, which men oftentimes doe incurre in detayning other mens goods: for we must know, that it is not onely a sinne to steale other mens goods, but also to keepe them against their owners wils; neither is it sufficient to haue a determination at the length to restore them againe, if forth-with they may be restored. For we are not only bound to restore, but also forth-with to restore; If so be we be able; but if we be not able forth-with to restore, or not able to restore the whole, by reason of pouerty, in such a case we are not bound to the one, nor to the other. For God compelleth no man to performe impossibilities.

To the confirmation of this conclusion I think that we need not many words,* 1.47 for that of Saint Gregory will be sufficient, who writing to Iustinus, a certaine Pretor of Sicilia, sayth: Let

not any bribes or gaines allure and hale thee to iniustice, let no mans threatnings or friendship make thee to decline from the right and straight way. It is a thing diligently and seriously to be thought of, that we leaue all gaines and bribes here behind vs, and carry to iudgement onely the pleas and actions of harmfull and hurtfull gaines. What greater madnes is there then, then here to leaue the profit, and to carry the losse with thee? to doe another man a commodity, and to disprofit thy selfe? to pro∣cure mirth to another, and torment to thy selfe? vvhat is more foolish, then to suffer punishment for that in another life, which of others is consumed in this? Furthermore, it is an intollerable error, that any man should more esteeme his riches then him∣selfe, and rather make shipwrack of his soule then of his sub∣stance; & expose his body to the sword, that his garment might not be rent. Such an one whosoeuer he be, seemeth to me not much to differ from Iudas, who for a few pence sold iustice, sold grace, and sold his owne soule. To conclude, if it be cer∣taine (as we assuredly beleeue) that thou in the houre of death (if thou meanest to be saued) art bound of necessity to make restitution, what greater madnes can there be, then when thou art bound to restore and repay that thou owest, to persist and continue in sinne to the houre of death, to goe to bed in sinne, to rise in sinne, to liue and receaue the communion in sinne, and to lose all that he loseth, who perseuereth in sinne, rather then to restore forth-with? vvhat perdition can be greater in the vni∣uersal world? He seemeth to haue no iudgment, who slenderly accounteth of so great a losse.

Labour therfore, my brother, that thou mayst speedily and fully restore that thou owest, neyther hereafter offer iniury or loose to any man.* 1.48 Beware in like manner that the wages of thine hireling do not sleepe with thee til the morrow: Doe not cause him to come often vnto thee, and to depart heauy and sad from thee, before he receaue his stipend, least he lose more time in re∣ceauing then in earning it; which often-times cōmeth to passe through the iniury of euil pay-maisters.

* 1.49If thou beest the executour of any mans wil and testament, beware that thou deceauest not the soule of the deceased, least it proue another day a burden and clogge to thy soule.

If thou hast a family, and many accounts to cast vp, endeuor that they may be cleare and absolute, or at least whilst thou ly∣uest that they may be cleared: least when thou dyest, strife and contention fall amongst thy family.

All that thou canst doe for the finishing and perfecting of thine owne will and testament, passe it not ouer to the trust of another: for if thou shalt be negligent in thine owne busines, what thinkest thou others wil be in other mens?* 1.50 Reioyce if thou owest not any thing to another but charity: for then thou shalt sleepe securely, and thou shalt feele no prick of conscience: thy life shall be peaceable, and thy death in tranquility. But that thou mayst more be stirred vp to all these things, cast a bridle vpon thine appetites and desires, least thou giue the raynes vnto thy will, and so out-runne thine estate, dispose of thy diet and charges according to thy substance, measure thine expences not by thy will, but by thine ability, least thou be oppressed with the lone of other mens money. The burden of lones is drawne vpon vs by our owne affections; temperance alone is more worth, then many thousand of yeerely reuenues. Possesse those blessed and true riches,* 1.51 of which Paule speaketh: Godlines is great gaine. If men would be content with that estate, that God hath sent them, neyther murmur against the Diuine ordinance, they should alwayes liue in peace: but when they will ouer∣passe these bonds and limits, it is necessary that they should lose much of their tranquillity and quiet. For those things haue neuer a happy end, which are taken in hand against the will of the Lord.

Remedies against Luxurie. CHAP. VI.

LVxury is an ordinate desire of filthy and vnho∣nest pleasures. This sinne is very generall and common, and more violent then all the rest. For of all the combats and battailes, which Christi∣ans are to fight,* 1.52 the combat of Chastity is most difficult, for the wrastling is perpetuall, and the victory rare, as sayth Bernard. Therefore when as this soule and obscene vice

doth tempt thy minde, and thy flesh beginneth to tickle and prouoke thee, thou shalt meete these motions with the cogita∣tions following.

First and formost consider with thy selfe, that this vice doth not onely pollute and contaminate thy soule,* 1.53 which the sonne of God hath washed and beautified with his owne blood, but also it defileth thy body, which is a member of Christ, and the temple of the holy Ghost. But if it be a great wickednes to pol∣lute the materiall Church of GOD, what an hainous offence will it be to prophane this temple, which is the liuely habitation of the true God? For euery sinne, sayth the Apostle, that a man dooth,* 1.54 is without the body, but he that committeth fornication, sinneth against his owne body: that is, by prophaning and coinquinating it with carnall lust and fleshly sinne.

Consider that this sinne cannot be done without the scandall and preiudice of many persons, which concurre to the effecting of it: which thing wonderfully afflicteth the conscience at the houre of death. For if the Law of the Lord commaundeth that life is to be tendered for life, an eye for an eye, a tooth for a tooth: how can he giue a like recompence to God, who hath destroyed so many Christian soules? howe shall hee be able to make satisfaction for so many soules, which Christ hath pur∣chased vnto him by his precious blood?

* 1.55 See how many delights and pleasures this sinne hath in the beginning, but the end is most bitter: the entrance is easie, but the issue and egresse most difficult. Therefore the Wise-man sayth; A whore is as a deepe ditch, and a strange woman is as anar∣row pit. Ingresse to her is easie, but egresse difficult. For truely there is nothing found, in which men are more easily taken, then in the sweetnes of this sin, which appeareth by the beginnings and entrance into it. But when as hands haue strooken friend∣ship, and this league is confirmed, and lust hath captiuated thy soule, who shall be able to deliuer and free it? Wherefore not without cause this sinne is sayd to be most like a fishers Weele or bow-net, which hath a large entrance into it, but a narrovve getting out; and therefore the fishes that once goe in, cannot get out. Hence it appeareth, how great is the multitude of sins which ariseth from this one, when as in all that time, in which

the way is prepared, and the deede committed, God is a thou∣sand wayes offended, by thoughts, desires, and workes.

Consider furthermore,* 1.56 (as a certaine learned Doctor sayth) what a multitude of other mischiefes this deceitfull pestilence bringeth with it. First it spoyleth thy good name, which is the most precious thing that belongs to man, neyther is there any sinne, that pulleth more haynous infamy vpon thee, then luxu∣rie doth. After that it weakeneth and enfeebleth the strength of man, it taketh away the beauty, it hurteth the sound constituti∣on, it bringeth infinite diseases, which are both filthy, and re∣prochfull; it perisheth and blasteth the florish and blossome of thy youth, neyther suffereth it to bud and increase; it bringeth old age before the time, it breaketh the force & strength of thy wit, it dulleth the subtiltie of thine vnderstanding, and maketh a man like vnto a brute beast. It with-draweth man from all ho∣nest studies and exercises, and drowneth him in the sea of carnal pleasures, so that miserable man dare not presume, nor offer to speake o f +any other thing, then of dishonest and carnall de∣lights.

It maketh young men foolish and reprochful, and exposeth old men to the scorne of men: Neither is this vice content thus to haue plunged men, vnlesse also it ouerthrow and squander a∣brode his riches and substance. There are no riches so aboun∣dant, no treasures so infinite, which luxury will not exhaust & consume in a short time. For the belly, and the instruments of lust are neere neighbours, and very well agree betweene them∣selues, and are faythfull complices & confederates in this work. Hence it is, that men giuen to luxurie, are for the most part prodigall and lauishers, and delight in banquets and drunken∣nesse; and riches are chiefely consumed through gluttony, and sumptuosnesse of apparell. Thys also is common to all luxuri∣ous persons: vnhonest women are neuer satisfied, neyther euer cry they hoe, albeit very many ouches, tablets, iewels, precious stones, rings, and such like be giuen them, and they take more delight to be honoured with such things, then with theyr wret∣ched louers, who giue these vnto them. All these are proued to be true by the example of the prodigall chyld,* 1.57 who spent all his substance by liuing riotously and luxuriously.

Remember, that the oftner thou gyuest thy thoughts & thy body for a pray to carnall lust, thou shalt finde the lesser satietie in them. For the delight doth not bring satietie vnto them, but doth procure and increase a further thirst: for the loue between a man and a woman is neuer altogether extinguished, yea the flame when it is supposed extinct, on a suddaine reuiueth, and burneth more fiercely.

Consider moreouer diligently, that the pleasure, which is reaped of thys vice, is short, and momentany, but the punish∣ment which followeth, is eternall. Surely this change is too vn∣equall, that for so filthy a pleasure, of so short continuance, thou shouldest lose in this lyfe the ioy of a good conscience, and in that to come euerlasting glory; besides, to suffer paines vvhich neuer shall haue end. Therefore, very well said Saint Gregory: It is momentany and short, sayth he, that delighteth, but eternal that tormenteth.

* 1.58 Looke vpon the price of virginity, and the dignity of that purity, which perisheth and is violated by this filthy vice, and thou shalt see that virgins in thys life doe begin to leade an An∣gels life, and by the singuler priuiledge of this purity, to be like vnto celestiall spirits. For to liue in the flesh without sensual car∣nality, this is to liue rather an Angels life, then an humane lyfe. Thys is that which Bernard sayth;* 1.59 It is onely chastity, that in this place and tyme of mortality, representeth a certaine state of immortall glory. For amongst the solemnities of marriage, it onely chalengeth the custome of that blessed Country, where∣in they doe neyther marry, nor are marryed, shewing on the earth, after a certaine manner, an experience of that heauenly conuersation. For this cause that singuler priuiledge is giuen to virgins in heauen, of which S. Iohn writeth in his Reuelation: These are they,* 1.60 sayth he, which are not defiled with women, for they are virgins: these follow the Lambe whether soeuer he goeth. And because they haue performed better things in the world then o∣thers, following the Lord Iesus Christ in pure virginity, there∣fore in the world to come they shal come more neere vnto him, and shall more familiarly conuerse with him, and shall singu∣lerly be delighted with the purity of theyr bodyes. Thys vertue maketh men not onely like vnto Christ, but also temples of the

holy Ghost. For the holy Spirit being a louer of purity, as hee detesteth the pollution of luxurie, more then other vices (albeit all vices displease him) so in nothing more willingly or with greater ioy he resteth, then in a soule pure and cleane from all carnall pleasure. Wherefore the sonne of GOD conceaued by the holy Ghost, so loued and priced virginity, that for the loue of it he did this stupendious miracle, that is, he would be borne of a Mother being a Virgine. But if thou hast lost thy virgini∣tie, at least after shipwracke feare the dangers, which now thou hast tried: and thou who wouldest not keepe the benefit of na∣ture vncorrupted, now it is corrupted, stryue to repaire it, by conuerting thy selfe vnto the Lord, and so much the more dili∣gently turne thy good workes vnto God, by how much for thy sins thou hast iudged thy selfe woorthy of greater punishment. For often-times, saith Saint Gregory, it commeth to passe, that the soule after sinne is more feruent, which in the state of grea∣ter inn ocencie, was luke-warme, and altogether negligent. And because GOD hath preserued thee, albeit thou hast commit∣ted so enormous sinnes and offences, commit them nowe no more, least God chastise thee together, both for thy sinnes past, and also for those present: and so the last errour be worse then the first. With these and such like considerations, man ought to arme himselfe against this sinne. And these be the remedies of the first kinde, which we haue gyuen against this sinne of Lux∣urie.

¶ Other kind of remedies against Luxurie.

BEsides those remedies, which commonly are wont to be de∣liuered against thys vice, there are others also more effectu∣all, and more particuler, of which wee will also speake in thys place. Let thys therefore be the first, stay the beginnings, kill the Serpent when it is young: for if the enemy be not repelled at the first onset, he increaseth and becommeth stronger. For, as Saint Gregory sayth, after the desire of pleasure is kindled and encreaseth in the hart, it suffereth a man to thinke on nothing els, but on filthy pleasures and vncleane lusts. Forthwith there∣fore the motiues of vices must be killed in the mind, whilst they are yet but onely in thought: for euen as wood preserueth fire,

so the thought preserueth and nourisheth desires & concupi∣scences: and if the thoughts be good, they doe kindle the fire of charitie;* 1.61 if they be euill, they stirre vp the flame of lust. It is needfull also, that all the outward sences, but especially the sight, or the eyes be most diligently kept, least they see that, which may procure danger; for oftentimes a man simply seeth that, which when it is seene, woundeth the soule. Therefore vnad∣uisedly to looke on women, eyther peruerteth, or weakeneth the constancy of the beholder. Therefore Ecclesiasticus doth giue thee very good counsaile:* 1.62 Gaze not on a Mayde, that thou fall not by that that is precious in her. Goe not about gazing in the streetes of the Citty, neyther wander thou in the secret places thereof. Turne away thine eye from a beautifull woman, and looke not vpon others beauty.

To perswade this, that doctrine of holy Iob ought to be suf∣ficient, who although he was a most iust man, yet neuerthelesse he did keepe his eyes most diligently,* 1.63 as he speaketh of himselfe, neyther did he trust to himselfe, neyther to the long experience of his good life. But if this be not sufficient for thee, ad also the example of Dauid; who although he was a most holy man, and a man according to Gods owne hart, yet when he beheld a wo∣man, he fell into three most greeuous sinnes, into adultery, scan∣dall, and murder. Thy eares also must be carefully kept, least they heare obscene & vnhonest speaches; which if thou at any time shalt heare, let them displease thee; for a man is easily brought to effect that in his deede, which he with ioy heareth with his eares. Refraine also thy tongue, that thou speake not filthy and vncleane words: for euill words corrupt good man∣ners. The tongue doth discouer the hart of a man, and bewray∣eth his affections: for the tongue speaketh out of the aboun∣dance of the hart. Let thy hart be alwayes busied with holy thoughts, & thy body with godly exercises: for deuils cast into an idle soule dangerous thoughts, sayth Bernard, with which it is occupied, that although the offence be not in deede, yet it is in thought.

* 1.64 In euery temptation, and most of all in this, set before thine eyes thy Angel, who is thy keeper, and the deuill thine accuser, who are alwayes & euery where with thee, and see all thy works,

and present them before thy Iudge, who seeth all things. For this cogitation will worke that in thee, that thou darest not pre∣••ume to doe any filthy thing in their sight. For how darest thou doe that, which thou blushest to doe, if a wretched man see thee doe it, thy keeper, thine accuser, and thy Iudge looking vp∣pon it.

Consider also that dreadfull tribunall, strict iudgement, and flame of eternall torments: for euery punishment is ouercom∣med with a punishment more greeuous, none otherwise then one naile is driuen out with another. And by this meanes the heate of luxury may be extinguished by the thought of hel fire.

Furthermore take heede,* 1.65 that as sildome as possibly it may be thou alone speake with a woman alone, especially in thy su∣spected yeares. For, as Chrisostome sayth, then the deuill more boldly insulteth ouer men and women, when he espieth them alone; and where many feareth not the reprehendour, hee is the bolder, and the tempter commeth the nearer: beware ther∣fore, to conuerse with women, when no witnes is by; for solita∣rines inuiteth to all mischiefe. Doe not rely vpon thy strength and vertue past,* 1.66 albeit it be auntient and stable: for we know how those olde men were inflamed with the loue of Susanna, who alone was seene of them in the garden.* 1.67 How great Bishops and excellent Clarks after great combats and victories, sayth Augustine, haue beene knowne to haue made shipwrack with them all, when they would sayle in a slender and weake ship? What strong Lyons hath this one delicate infirmity, which is luxurie, tamed, which being vild and miserable, yet maketh a pray of those that be great? And in another place: Beleeue me assuredly, I speake by experience, before the Lord I lye not, I haue knowne the Cedars of Libanus, the guides of the flocks to haue fallen by the pestilence of luxury, whose falls I did no more suspect, then I suspected the shamelesse rebuke of Am∣brose and Ierome. Fly therefore all suspected company of wo∣men: for to see them doth hurt the hart, to heare them doth in∣flame thy mind, to touch them doth prouoke thy flesh; to be briefe all that that is done with women, is a snare to that man that is conuersant with them. This is that which Gregory ad∣monisheth vs of: Let not them presume to dwell with women,

who haue consecrated their bodies to continency,* 1.68 least they de∣uoure the bayte before they be aware, for the presence of beau∣ty doth sodainly entrap. Fly therfore the familiarities, visitati∣ons, and gifts of vvomen: for all these be as lime-twigs, by which the harts of men are ensnared; & as a bellowes, by which the fire of concupiscence is blowne, when as otherwise perhaps the flame would faile and dye. If thou wishest well to any ho∣nest and deuou•• vvoman, let it be done in thy minde, without often visiting, & too familier conuersing with her. For the chiefe of this busines consisteth especiallie in flying and auoyding occasions.

Remedies against Enuie. CHAP. VII.

ENuie is a greefe taken at the good of another man, and an irksomnes conceaued by another mans felicity: I meane at one greater then him∣selfe; whom he enuies because he cannot be e∣quall vnto him; and at his inferiour, because he thinks that he would be equall vnto him; and at his equall, be∣cause his degree and state doth iumpe with his. So King Saule enuied Dauid, and the Pharises Christ, who lay in wayte for their lifes: for so cruell a beast is this enuy, that it cannot a∣bide, nor any way brooke those men, whom it enuieth. This sinne is mortall and deadly, and Diameter-wise is opposed vnto Charity; euen as hatred is. This sinne is one of the mightiest and most dangerous, and which most spaciously dominereth throughout the whole world, but especially in the Courts, Pal∣laces,* 1.69 and houses of Kings and Princes. Although also it is no stranger in Vniuersities, Colledges, and conuents of religious men. Who therefore may defend himselfe from this monster? Who is so happy, that runneth not into this vice, eyther by fal∣ling into another mans enuy, or by enuying another man him∣selfe? For he that considereth of the enuy, which was betweene those two brethren, I doe not say the founders of the Citty of Rome, but the sonnes of our first parents, which was so great, that one slew the other: or of that, which was betweene the bro∣thers

of Ioseph,* 1.70 which forced them to sell Ioseph for a seruant and a slaue; or that, which was betweene the very Disciples of Christ, before they had receaued the holy Ghost; and aboue all the enuy,* 1.71 with which Aaron and Miriam being both elected of the Lord, burned against their brother Moses: He, I say, that readeth these examples, what thinkest thou that he will thinke of other men of this world, amongst whom there is not so great kindred, nor so much sanctitie? Assuredly this vice is one of the mightiest, and most powerfull, which without controuersie at this day most largely swayeth empire throughout the whole world, and more cruelly and tirannously ouerthroweth and wa∣steth kingdomes and dominions, then the other vices. For it is a proper effect of enuy to persecute the good, and those that are famous and held in honour for their vertues and excellent gifts. Against these the enuious doe direct their poysoned and vene∣mous arrowes as to a white, wherfore it is very well sayd of Sa∣lomon: I beheld all trauaile of men,* 1.72 and all perfection of works, to suffer the enuy of man.

Therefore it is very requisite and necessary, that thou shoul∣dest very well arme thy selfe, whereby thou mayst be able to re∣sist so powerfull an enemy; by daily desiring ayd and assistance of the Lord, and by impugning this beast with all the strength of thy wit; which if it perseuere to sollicite thy minde, be thou so much the more cherefully instant to resist it, and fight with greater valiancy and fortitude of minde. For he that willingly consenteth not to this euill, is not hurt, albeit his malicious flesh doth hale and pull him to impure and odious conditions. But if thou shalt see that all things fall out more prosperously to thy neighbour or to thy friend, then to thy selfe, giue God thanks, and thinke that eyther thou art vnworthy of such prosperity; or at least that it is not profitable or conducent for thee; and re∣member that thy businesses shall not succeede the more pros∣perously with thee, because thou enuiest the happy estate of thy neighbour: but that they will fall out more aduersly and disa∣sterously. But if thou desirest to knowe, with what armour and weapons thou mayst resist this vice, obserue the considera∣tions following.

First consider that all enuious men are like vnto the deuill,

whom our good works doe exceedingly afflict,* 1.73 and whom our felicity doth torment with intollerable dolour: not because he can enioy it, albeit men should lose it, for hee hath lost it vvith∣out hope of recouery; but that men taken from dust and earth, should not possesse those blessings he lost. Hence is that of Au∣gustine in his booke of Christian doctrine:* 1.74 God turne, saith he, the plague of enuie from the mindes of all Christians: For en∣uie is the deuils sinne, of which alone the deuill is guilty, & vn∣pardonably guilty. For it is not sayd to the deuill that he is dam∣ned, because thou hast committed adultery, because thou hast stolne, because thou hast violently taken away other mens goods, and possessions; but because thou falling thy selfe, forth∣with didst enuy man standing. After thys manner men imita∣ting the deuill, are wont to enuie other men, not because they hope to translate theyr prosperitie to themselues, but because they desire that all may be as miserable and wretched, as they themselues are. Marke & consider, ô thou enuious man, that although he, whom thou enuiest, should not haue those goods, for which enuy doth so haunt thee, yet it foloweth not that pre∣sently they should be thine. Because therefore that he possesseth them without thy losse or hurt, why doth it grieue thee, that he possesseth them without thy preiudice?

* 1.75 But if peraduenture enuie hath possessed thy mind, because an other excelleth thee in some vertue and grace of mind, as in religion, and feruencie of prayer, I pray thee see what an enemy thou art to thy selfe. For thou art pertaker of all the good pray∣ers of thy neighbour, so that thou be in the fauour of GOD: and by howe much thy neighbour excelleth, in feruencie of spirit, by so much thou growest richer in spirituall things: and therefore thou enuiest him quite beyond all reason: but on the contrary part thou oughtest to reioyce, because the profit is cō∣mon to you both, and thou also pertakest of his blessings.

Consider therefore how great thy misery is, that by hovve much thy neighbour profiteth in goodnes, by so much thou art the worser: but if thou didst loue the good thinges in thy neighbour, which thou hast not, the same good things should be thine by the vertue of Charitie, and so thou shouldest enioy another mans labours without thine owne labour. Thys Saint

Gregory showeth,* 1.76 when he sayth; Charitie by louing another mans goodnes, maketh it her owne; but Enuy, by hating that same goodnes, turneth it to the wounding of her own breast.

Perpend also, and ponder I pray thee, howe enuie burneth the hart,* 1.77 dryeth the flesh, tortureth the vnderstanding, distur∣beth the peace of conscience, maketh all the daies of the life sor∣rowfull and heauie, and banisheth all tranquility & all ioy from the hart of man. For enuie is like a worme in wood, which as it is bred in the wood,* 1.78 so it consumeth it: so also enuy is bredde in the hart, and the hart is the first thing that it excruciateth, and when it hath corrupted the hart, it also taketh away the naturall colour of the countenaunce: for the pale and wanne colour of the face, is a token of the greatnes of the enuy, that tormenteth man within. There is no Iudge so seuere against a man as enuy: for it continually afflicteth him,* 1.79 and tortureth her owne Au∣thour. For this cause some Authors call this vice iust, not that it is iust (for it is a sinne) but because by her owne torment shee chastiseth him, in whom she is, and exerciseth punishment vp∣pon him.

See also howe contrary this vice is vnto Charitie, which is God, and to the common good, which God euery where re∣specteth and promoteth. For it enuyeth the good things of o∣ther men, and abhorreth those, whom God hath made and re∣deemed, and on whom GOD bestoweth his blessings, which thing is manifestly condemned: for it dissolueth that, that is made of God, if not indeede, yet in will. But if thou will vse a present remedy for this disease, loue Humility, and flye Pride, which is the mother of this deadly plague. For when as a proud man cannot away with a superiour or an equall, enuy is easily inflamed against them, who excell in any thing; for if it see any man eyther superiour or better, it thinketh it selfe worser & ba∣ser. The Apostle vnderstood this well,* 1.80 when he sayd; Let vs not be desirous of vaine-glory, prouoking one another, enuying one ano∣ther. He therefore that would cut off the branches of enuy, it is needfull that first he dig vp the roote of ambition, from vvhich enuy ariseth. Furthermore, thou must also withdraw thy minde from an inordinate desire of temporall goods, and thou must only loue the celestiall inheritance, & spirituall blessings; which

are not diminished, albeit there are many, who loue and possesse them; yea, they so much the more increase, by how much the possessors are multiplied. On the contrary part, temporall goods are so much the more diminished, by how much they are moe amongst whō they are diuided: & therfore enuie dis∣cruciateth the mind of him that lusteth after them. For when as another receaueth that that he desired, or it altogether perisheth, or is diminished, it certainly cannot be done without griefe. But it sufficeth not that thou shouldest not greeue at the good of thy neighbour, but it is necessary that thou shouldest doe well vnto him, as much as lyeth in thy power; and moreouer, thou shouldest pray vnto the Lord God, that he would supply, those things that thou art not able to doe. Thou must not con∣temne any man. Loue thy friends in the Lord, and thine ene∣mies for the Lords sake: vvho, when thou wast his enemy, he so loued thee, that to redeeme thee, and deliuer thee out of the hands of thine enemies, he gaue his owne life. Although thy neighbour be euill, yet for all this he must not be contemned: but in this thou must imitate the Phisitian,* 1.81 who hateth the dis∣ease, yet loueth the person of the diseased: So doe thou, louing that which is made of GOD, and abhorring that, which man hath made euill.

But perhaps thou wilt reason with thy selfe,* 1.82 and say: What haue I to doe with him? in what thing am I bound to him? I know him not: he is not my father nor my kinsman: he neuer pleasured me, nor performed any duty vnto me, yea, he hath some-time endamaged me.* 1.83 But remember that GOD with∣out any desert of thine hath heaped many benefits vpon thee, and therefore hath commaunded thee, that in being thankfull, and making some recompence for this his bounty, thou in like manner shouldest be liberall, not towards him (for he nee∣deth none of thy goods) but towards thy neighbour, whom ••e hath commended and committed vnto thee.

Of the remedies against Gluttony. CHAP. VIII.

GLuttony is an inordinate desire or appetite of meate and drinke. Christ exhorteth vs to beware of this vice,* 1.84 when he sayth: Take heede to your selues, least at any time your harts be oppressed with surfetting and drunkennes, and cares of this life. When as this vice doth knock at the gates of thy hart, resist it with these considerations. First consider how for one sinne of gluttony death entred vpon all mankind:* 1.85 and therefore it is ne∣cessary that thou shouldest be superiour, and haue the vpper hand in this first combat, in which if thou fayntest or yeeldest, thou shalt be impugned more noisomly of ther vices, and shalt be much more weake and vnable to make resistance. Therfore aboue all things resist the temptation of gluttony with a manly courage: which vnlesse thou conquerest, thou shalt in vaine oppose thy selfe against other vices. But thou shalt easily ouer∣come all other enemies, which are without, if first thou shalt o∣uerthrow and kill those, that are bred in thee. For he to no end fighteth with them, that are without, if he hath an enemy within. Wherefore the deuil first tempted Christ with gluttony, thin∣king so to open a gate for other vices.

Consider also the rare and singuler abstinence of our Lord Iesus Christ,* 1.86 who not onely after his fast in the Wildernes, but also other where oftentimes handled his most holy and sacred flesh most sharply, and suffered hunger for our comfort, that he might giue vs an example. For if he that by his onely pre∣sence nourisheth Angels, and feedeth the fowles of heauen, suf∣fered hunger for thee; how much more oughtest thou to suffer somthing for thy selfe? by what title wilt thou glory that thou art the seruant of Christ, if he hungered, and thou consumest thy whole life in gluttony and drunkennes? he suffered trou∣bles and punishments for thy saluation, and wilt not thou suffer for the same? If the crosse of abstinence seeme too greeuous vn∣to thee, remember the gall and Vineger, which Christ tasted vpon the Crosse: because as Bernard sayth: No meate is so

bitter, vvhich if it be tempered with the remembrance of the Vineger and gall of Christ, is not forth-with made sweeter.

* 1.87Recall also into thy memory the abstinence of all the holy Fathers in the Wildernes, who frequenting desert places, haue with Christ crucified their flesh with all the lusts and concupis∣cences, and by the grace of God haue sustained themselues ma∣ny yeares onely with the rootes of hearbs, and haue macerated themselues with so great abstinence, that almost it seemeth in∣credible. If therfore our fathers haue thus imitated Christ, and after this manner haue followed him into heauen, how thinkest thou to come thether by the way of deliciousnes and pleasure.

Remember how many poore there be in the world, who thinke themselues happy, if they may satisfie their bellies with bread and water, and thou shalt vnderstand how bountifully the Lord hath dealt with thee, who hath bestowed much more vpon thee, then vpon them. Therefore there is no reason, ney∣ther is it meete that thou shouldest conuert this liberality of thy Lord, to be an instrument of thy gluttony.

To be briefe▪ consider that the delight of gluttony doth not consist in a greater place,* 1.88 then of two fingers, nor in a longer time, then of two minutes, in which the meate passeth downe and is gone: neyther is it meete that for a place of mans glutto∣ny so narrow, and for a pleasure so short and momentany, that the Land, the Sea, nor the ayre should suffice. To satisfie this gourmandizing gluttony oftentimes the poore are spoyled, and many iniuries are done, that the hunger of the feeble may be conuerted into the delicates of the mighty. Certainly it is a thing miserable and lamentable, and much to be deplored, that a pleasure of so small a part of mans body should cast the whole man into hell, and that all the members and sences of the body should suffer eternall punishment, for the momentany greedi∣nes of one member. Thou doost not marke how shamefully thou errest, nourishing thy body so delicately and with such costly meates, (which ere it be long shall be meate for wormes) but neglectest thy soule, which before it be long shall stand be∣fore the Diuine tribunall, which being voyde of vertues, when as the body is full of delicate meates, shal be punished with eter∣nall torments. And if thy soule be damned, be sure that thy bo∣dy

also shall haue her punishment: for euen as the body is cre∣ated for the soule, so it shall be punished with the soule. Ther∣fore thou contemning the nobler part of thy selfe, and nouri∣shing in delicacie the ignobler, thou doost destroy them both, and thou killest thy selfe with thine owne sword. For thy flesh, which is giuen to be an helpe vnto thee, doth lay a snare for thy life, and doth attend thee vnto torments, as it followed thee here in vices.

Remember the hunger of Lazarus,* 1.89 who desired to be relee∣ued with the crums that fell from the rich mans table, and there was no man, that gaue them vnto him. Wherfore when he was dead, he was carried by the hands of Angels into Abrahams bosome; but on the contrary part the rich Glutton, who was clothed in purple and fine linnen, and fared well and delicately, euery day, was buried in hell: for hunger & fulnes, pleasure and continency, haue not the same euent: for after death misery fol∣loweth pleasure, and pleasure misery. Let vs put the case; thou ••atest and drunkest the last yeare both delicately and largely, tell me now what remayneth vnto thee of all those pleasures? surely nothing at all, except it be the sting and remorse of con∣science, which perhaps will torment thee euerlastingly. There∣fore all that thou hast prodigally wasted and deuoured beyond reason and measure, all that thou hast vtterly lost: and that thou hast with-drawne from thy selfe, and distributed to the poore, that is very well disposed and bestowed, and as a treasure layd vp for thine owne vse, which shall be restored and repayed vnto thee in the heauenly Citty.

Least thou be entrapped by ouer-sight and at vnawares in this vice,* 1.90 thou must very heedfully beware, because often-times when as necessity desireth to be satisfied and relee••ed, the plea∣sure which lurk••th vnder necessity, craueth that t••ou wouldest satisfie and fulfill her desire: and it so much the sooner decea∣u••th, by how much it more couertly insinuateth it selfe vnder the c••lour of honest necessity, and hideth from thee her inor∣dinary. Therefore very especiall warines and wisedome is here to be vsed, to bridle the appetite of pleasure, and to subiect and subingate the sensuality vnder the rule of reason. If therefore thou desirest that thy flesh should be a seruant and a subiect

vnder the soueranity of thy soule, looke that thy soule be sub∣iect vnto God: for it is requisite that thy soule be gouerned of God, that it may in like manner rule ouer the flesh. And by this admirable & amiable order, man shall be reformed, that is, that GOD may rule ouer his reason,* 1.91 the reason may gouerne the soule, and the soule the body; and so man shall be wholy refor∣med. But the body striueth and strugleth against the gouern∣ment of the soule, if the soule be not subiect vnder the rule of reason, and if the reason be not conformable to the diuine will. When thou art tempted of Gluttony, thinke and consider that thou enioyest a very short delight, which soone passeth away: and that the pleasure of the taste, is like a dreame of the night, vanishing away, and flying frō the eyes; and consider that thys pleasure, when it is past, leaueth the soule heauy in the consci∣ence: but if that pleasure be conquered, the soule reioyceth, fro∣licketh, and the conscience is quiet, and ful of peace: according to that most excellent and egregious sentence of that wise man. If thou shalt do any honest thing with paines taking,* 1.92 the paines passeth, but the honestie remaineth: if thou doost any filthy or vnhonest thing with pleasure taking, the filthines and dishone∣stie remaineth, but the pleasure passeth away.

Remedies against anger, hatred, and enmities, which arise of anger and wrath. CHAP. IX.

ANger is an inordinate desire to be reuenged of him, whom we suppose to haue wronged vs. A∣gainst this pestilent vice the Apostle sheweth vnto vs an antidote, saying: Let all bitternes, and anger,* 1.93 and wrath, crying, and euill speaking bee put away from you, with all maliciousnes. Be ye curteous one to another, and tender-harted, forgiuing one another, euen as God for Christes sake forgaue you. Of thys sinne the Lord speaketh in Matthew: But I say vnto you, whosoeuer is angry with his brother vnaduisedly, shall bee culpable of iudgement.* 1.94 And whosoeuer saith vnto his bro∣ther, R••c••, shall be worthy to be punished by the Counsell. And vvho∣soeuer shall say, foole, shall be woorthy to bee punished with hell fire.

Therefore, when this outragious vice doth solicite and disquiet thy minde, repell it by these considerations following.

First consider,* 1.95 that brute beastes doe liue peaceably vvith those that are of the same kinde. Elephants accompany with E∣lephants: in like maner, Kine and Sheepe feed rogether in their heards and flocks. Byrds of a feather flie together. Cranes on the day time flie together, and at night one plaieth the Sentinell for the other. The same thing also doe Storkes, Harts, Delphins, and many other creatures. The concord and order of Ants and Bees, is knowen vnto euery body. And amongst wilde beastes there is a certaine peace and agreement: The fiercenes of Ly∣ons is not exercised against them of the same kinde: the Boare is not spightfull and hurtfull to the Boare: the Linx vvarreth not with the Linx, nor the Dragon with the Dragon. VVhat need we many words? the wicked spirits themselues, vvho are the authors of all our discord, obserue the league between them selues, and by common consent do exercise their tyrannie. One∣ly men, to whom curtesie and peace are very necessary, & most conducent, nourish deadly discords and cruell variance. These things are worthy of great consideration.

Neyther is it lesse to be considered of, that nature hath giuen weapons to all liuing creatures to fight:* 1.96 hoofes to horses, horns to Bulls, tusks to Boares, a sting to Bees, clawes and beakes to birds, yea to Gnats and fleas, nature hath giuen weapons to bite and sting, by which they fetch out blood. But thou ô man, because thou art created to peace and concord, are created vn∣armed and naked, that thou maist not haue any thing to hurt or offend another. Therefore consider howe vnnaturall it is, that thou shouldest reuenge, and hurt him of whom thou art offen∣ded; especially, by seeking for weapons which are without thee, which nature hath denied vnto thee.

Remember that anger and desire of reuenge is proper vnto wilde beasts, of whose anger thus speaketh a certaine wise man: O man, why doost thou degenerate from the nobility of thine estate and condition, by following the nature of Lyons, Ser∣pents, and other fierce and cruell beasts?* 1.97 Aelianus writeth of a certaine Lyon, who beeing wounded in hunting with a launce, more then a yeere after espied him a farre of that had wounded

him, passing that way in the company of the King of Iuba, and many other men; the Lyon forth-with knew him, and rushing violently through the ranckes of the men, they with all theyr forces resisting him, he rested not till he came vnto him, who had hurt him, whom presently he rent and tare in peeces. The same thing we haue seene done of a certaine Bull, against them of whom he was smitten and hurt. Wrathfull and angry men, are the imitators of these fierce and cruell beasts; who whē they might mitigate theyr wrath by reason and discretion, (as it be∣commeth men) they had rather follow their beastly force & fu∣rie, glorying in their ignobler part, which is common vnto them with beasts, when as they should vse diuine reason, in vvhich they pertake with Angels.

If thou shalt say, that it is an hard thing for thee to mitigate and asswage thine angry hart:* 1.98 I answere, that thou oughtest in like manner to consider, that it was much more difficult that the sonne of GOD should suffer for the loue of thee. What wast thou when hee shed his blood for thee? wast not thou his ene∣mie? Doost thou not see with what great clemency and gentle∣nes he suffereth thee, sinning daily, and with what great benig∣nity and goodnes he receaueth thee turning vnto him? Perad∣uenture thou wilt say, that thine enemy is not woorthy to haue his fault forgiuen. Tell me, deseruest thou, or art thou worthy, that God should pardon thee? Wouldest thou that God shold pardon thee, and wilt thou vse extreamitie against thy neigh∣bour? If thine enemy be not worthy that hee should haue par∣don, yet thou art worthy to pardon him, and Christ most wor∣thy, for whose loue thou oughtest to forgiue him.

* 1.99Further obserue, that all the time that thou burnest with ha∣tred and rancour against thy neighbour, thou art not worthy to offer any sacrifice to the Lord, gratefull & acceptable vnto him, which our Sauiour intimateth when he saith; If then thou bring thy gift to the altar, & there remembrest that thy brother hath ought against thee, leaue there thine offering before the altar, and goe thy way, first be reconciled to thy brother, and then come and offer thy gift. By which precept, we know more cleerely then the noone day, how great a sinne discord with our neighbour is: man be∣ing out of the fauour of God, so long as this contention lasteth,

and therefore he doth nothing pleasing vnto him, whilst hee is guilty of this crime.* 1.100 Such a like thing Gregory insinuateth whē he saith; Because nothing pleaseth God without concord, the good things that are done of vs profit nothing, vnlesse we car∣rie with a quiet minde the wrongs done vnto vs.

Consider also who is he, whom thou supposest to bee thine enemy: for it is of necessity, that he is eyther iust or vniust. If he be iust, certainly it is an euill and a vild thing, to wish and do ill to a righteous man, and to be an enemy vnto him, who hath God for his friend: but if he be vniust, it is a thing also altoge∣ther to be detested, that thou shouldest reuenge another mans maliciousnes with thine owne maliciousnes; & appointing thy selfe Iudge in thine own cause, shouldest chastice another mans iniustice with thine owne. If thou reuengest thine owne iniurie vpon thine enemy, and thine enemy his vpon thee, there shall neuer be an end of discord and reuengement. But that is the most glorious kinde of reuenge which the Apostle teacheth, saying: Ouercome euill with good: that is, ouercome other mens vices with thine owne vertues.* 1.101 For whilst men render euill for euill, neither will be brought to yeeld, it commeth to passe ma∣nie times, that at length they are ouercome by ignominie & re∣proch: for anger afflicteth them, and they are shamefully con∣quered of theyr owne passions, which if they had ouercome & tamed, theyr victory had been more glorious then his, that hath wonne and vanquished a Citty by force of Armes: yea the vic∣tory is much lesser to haue taken one or many Citties, which are without vs, then to conquer our owne affections, which rule & reuell within vs; and to bridle our proud disdaine and indigna∣tion, which is shut within vs: which except wee holde vnder, it will rise against vs, and will force vs to assay those things, which afterwards we shall repent vs of, and be ashamed of: and that which is worser, we our selues shall scarcely vnderstand of the euill that we doe: for he that is angry, thinketh all reuenge iust, and is often deceiued, supposing the pricke of anger to be the zeale of iustice, and by this meanes the vice is couered with the semblance of vertue.

Therefore to ouercome this vice, it is the best remedy that thou be very carefull and diligent to pull vp by the rootes all in∣ordinate

loue of thy selfe,* 1.102 and of thine affayres. for otherwise anger will easily waxe hote, if eyther thou, or any of thine be hurt, although with the least word. Furthermore, when thou feelest the beginnings of the temptation of anger, thou must prepare thy selfe vnto patience, fore-seeing wisely all the kinds of euill, which may arise in any busines; because a dart fore∣seene doth lesse hurt.* 1.103 Thou must firmely purpose in thy mind, that as often as choller fumeth and heateth in thee, that thou neyther say nor doe any thing; yea, beleeue not, nor trust to thy selfe; but let all things be suspected of thee, which thy hart per∣swadeth thee at this time, albeit they seeme to agree vnto reason. Deferre the execution of thy will whilst anger boyleth, or vn∣till thou hast once or oftner sayd ouer the Lords prayer, or some other thing. That wholsome counsaile of Athenodorus, which is reported by Plutarch,* 1.104 ought here to be obserued. For when as he by reason of his old age, desired leaue to returne to his owne house, and Augustus the Emperour had graunted him leaue. When he tooke his farewell of Caesar, desirous to leaue behind him some memoriall worthy a Philosopher, he sayd; O Caesar when thou art angry, before thou shalt say or doe any thing, repeate ouer in thy minde the foure and twenty Greeke letters. Caesar taking the Philosopher by the right hand, sayd; Yet I haue neede of thy presence; and so retayned him with him another whole yeare. For the Philosopher by this aduice taught, that those things were done mithout reason, which were done at such time as anger boyleth in the hart.* 1.105 And it is dili∣gently to be marked, that there is not a worser time to delibe∣rate in, what should be done, then when a man is angry; and yet all men especially would then dispatch what they haue to doe. Therefore it is very meete that a man at that time when fury and wrath hath possessed his mind, should resist such en∣terprizes with a manly courage.* 1.106 For as it is knowne to all men, that a drunken man cannot doe any thing wisely and with rea∣son, and of which he doth not afterwards repent him (as we read of Alexander the great) so when a man is disturbed and trou∣bled with anger, and blinded with the smoke of this passion, he cannot rest, neyther take aduisement, which to day although it seeme iust and reasonable vnto him, yet to morrow, when the

fury of his passion shall be ouer, he shall confesse that it was vn∣iust and vnreasonable: for it is without controuesie, that anger, vvine, and loue, that is carnall concupiscence, are the worst counsailers, that may be found. Where-vpon the Wise-man sayth very well: Wine and women leade wise-men out of the way, and put men of vnderstanding to reproofe.* 1.107 By vvine the vvise-man vnderstandeth, not only materiall vvine, which is wont to blind and obscure the reason; but any passion that stragleth out of the right way, which in like manner blindeth and obscureth the reason, albeit not euery thing that then is done is alwayes culpable.

And this aduice is not to be contemned; if when thou art angry,* 1.108 thou shalt forth-with occupy thy selfe with some man∣ner of busines, and so diuert and turne thy cogitations from an∣ger; for if thou doost with-draw wood from the fire, the flame is extinguished. And with al thy strength contend to loue them, whom thou must necessarily suffer: for if that sufferance be not ioyned to loue, the patience which outwardly appeareth, is of∣tentimes conuerted into rancour. Therfore when Saint Paule sayth,* 1.109 Loue is patient: he presently addeth, and bountifull: For true loue omitteth not to loue those bountifully, whom it suffe∣reth patiently. In like manner it is wisedome to giue place to the wrath of thy brother: for if thou shalt seperate thy selfe from him being angry, thou shalt giue him place, till his anger be ouer; or at least if thou wilt not depart, aunswer him curte∣ously. For as Salomon sayth:* 1.110 A soft aunswere putteth away wrath.

Remedies against Idlenes. CHAP. X.

IDlenes is a slothfulnes and a slugishnes of the minde to doe any good: but in this place it is a lothsomnes and a wearines of spirituall thinges. How dangerous this sinne is, appeareth by these words of Christ:* 1.111 Euery tree that bringeth not forth good fruite, shall be hewen downe, and cast into the fire. And in ano∣ther place admonishing vs to liue circumspectly and carefully,

which is opposite to this vice, he sayth: Be yee ready, watch, and pray:* 1.112 for in the houre that yee thinke not of, will the sonne of man come. Therefore when this slothfull and idle vice tempteth thine hart, thou mayst arme thy selfe with these considerations following.

First consider what great labours and troubles Christ from the beginning of his life suffered for thee;* 1.113 howe he continued whole nights in prayer for thee; how he ran vp and downe frō one country to another, teaching & healing men; how he was alwayes busied about those things, which belong vnto our sal∣uation; and aboue all these things howe at the time of his passi∣on he bare that heauy crosse being wearied & martired through many stripes and whippings. If therefore the Lord of maiestie suffered so many labours and sorrowes for the saluation & safe∣tie of others▪ how much more meete is it, that thou shouldest doe and suffer some thing for thine owne? That most imma∣culate Lambe suffered so great things to deliuer thee from thy sinnes; and wilt thou not suffer a little while and a small thing for his loue?

Consider also what the Apostles haue suffered, when trauai∣ling throughout all the world,* 1.114 they preached the Gospell, and what the Martyrs, Confessors, and Virgins haue suffered, with those holy Fathers, that liued in most vast and solitary wilder∣nesses, farre remote from any humane resort. To be briefe, cō∣sider of all the labours and trauailes of the Saints, who now try∣umph with the Lord in heauen, by whose labours & toyles the Church of God to this day enioyeth many notable blessings.

* 1.115Contemplate moreouer, how nothing is created to be idle: for the heauenly Armies cease not to praise the Lorde: The Sunne, the Moone, the starres, and all the celestiall bodies, are euery day once turned about the vniuersall Orbe for our com∣modity; hearbes, plants, and trees, from small bodies encrease to theyr iust magnitude; Ants in sommer gather theyr grayn••, which they may liue of in winter; Bees make their Honey∣combes; & with all diligence persecute the Drone. Thou shalt finde the same thing to haue place in all, if thou shalt run tho∣row all the kindes of liuing creatures. Therefore, ô thou man capable of reason, let it shame thee of idlenes, which all creatures

detest, and that onely by the instinct of nature.

Behold how great paynes and trauailes those doe sustaine, who gather earthly riches together, which shall perrish, vvhich are gotten with great labour, & are possessed with gr••••ter cares and dangers: what oughtest not thou rather to do, who dealest for heauenly matters, who laborest for celestiall treasures, which endure for euer? Beware that now, when thou art sounde and strong, and hast time, that thou walke not idely, least somthing be wanting vnto thee, which hereafter thou canst not labor for, and yet wouldest faine haue. Which we see to happen to many. The tyme of our life is short, and full of a thousand miseries: therefore, whilst thou hast fitte time to worke, take heede that it slide not away vainely in idlenes.* 1.116 For the night shall come, in which no man can worke.

Remember,* 1.117 that the multitude of thine enormous sinnes do aske great repentance. Saint Peter denyed the Lord thrice, and he mourned for this sinne all the daies of his life, although it was already forgiuen him. Mary Magdalen deplored her sinnes to her dying day, which shee had committed before her conuersi∣on, albeit she had heard those sweet words of Christ;* 1.118 Thy sinnes are forgiuen thee. But because I labour to be briefe, I cease to re∣hearse moe examples of thys sort of those, who in like manner haue ended theyr repentance with theyr life, many of whom had committed both fewer and lesser sinnes then thou hast. But thou, who daily heapest sinnes to sinnes, how darest thou say, that it seemeth a thing too hard and difficult vnto thee, to doe necessary labours, by which thou mayst flie sinnes? Therefore, in the time of grace and mercy, endeuour with thy ful strength that thou maist bring forth fruite worthy of repentance. And sette before thine eyes that example of a certaine godly man, who as often as the clocke made a report of a passed houre, was wont to say:* 1.119 O Lord GOD, behold novve another houre of them is already past, which thou hast allotted vnto my life, for which how shall I be able to render thee an account?

If at any time we be wearied in our godly exercises and la∣bours, let vs forth-with consider by how many tribulations and troubles we must enter into the kingdome of heauen; and that hee shall not be crowned, that hath not lawfully contended.

And if thou thinkest that thou hast laboured inough already,* 1.120 and that no further paynes is to be endured, remember that he onely shall be s••••ed, who continueth and perseuereth to the end. For withou•• 〈◊〉〈◊〉 all perseuerance, neyther the course is worthy of re∣ward, nor of the small fauour of the Lord. For this cause the Lord would not descend from the Crosse, when the Iewes wil∣led him, because he would not leaue the worke of our redemp∣tion vnperfect. If therefore we will follow our head, it is ne∣cessary that we should labour with all diligence till death; be∣cause the reward of our Sauiour endureth for euer. Let vs not leaue of continuall repentance, let vs not be weary in bea∣ring the Crosse of the Lord,* 1.121 by following Christ: otherwise what shall it profit to haue sayled succesfully and prosperously a long voyage, if at length we make shipwrack in the Hauen? Thou oughtest not to feare the difficulty of fighting, God, who sendeth thee to the warre, doth promise thee helpe to o∣uercome; he is a present beholder of thy fight, and doth ayde and succour thee with a fresh supply, when thou art ēndange∣red, or when thy strength faileth; but crowneth thee when thou hast ouercome.

* 1.122When thou art wearied through tediousnes of trauaile, thus resolue with thy selfe: Doe not compare the labours of Vertue with the sweetnes and delight of the contrary vice: but conferre the sorrow and anguish, which thou now feelest in Vertue, with the sorrow and disquietnes, which thou shalt feele after thou hast sinned; and the ioy, which thou feelest in sinning, with the ioy, which for vertue remaineth for thee in the glory to come; and thou shalt presently see, how much better the condition of vertue is,* 1.123 then of vice. When thou shalt come Victour from one warre, be not idle, be not voyde of care: for often-times, as a certaine Wiseman sayth, after victory the conqueror casteth away all care: yea, alwayes stand vpon the watch: for by and by thine enemy wil approch againe, and his trumpet will giue a signe of a new onset, and a new assault will begin. For the Sea cannot be vvithout vvaues and billowes, nor this lyfe vvith∣out tribulation and temptation. For he that is a young fresh∣water Souldier, and beginneth to leade a godly life, he is more strongly and more importunatly impugned of the enemy, who

is not troublesome nor noysome vnto them, whom he is quietly possessed of; but to them, who are without his regiment and iurisdiction. Therefore the young Souldier of Christ must al∣wayes stand vpon his court of gard, & diligently watch so long as he is imployed in this warre, being armed from top to toe with Christian compleat armour. But if at any time thou shalt feele thy soule wounded,* 1.124 beware that thou cast not away thine armour and shield, and shake hands with thine enemy, & yeeld thy selfe vnto him: but imitate valiant and braue men of Arms, who often-times through shame to be ouercome, and through greefe of their wounds are forced not to flye, but to fight a∣gaine; and so taking hart at grasse, and calling to thee thy spirits a fresh, thou shalt forth-with see that by thine owne misfortune and mischaunce, thou shalt cause them to flie from thee, whom a little before thou didst flie from, and thou shalt prosecute them, who prosecuted thee. And if peraduenture thou beest wounded the second time, (which often-times happeneth in warre) yet be not discouraged, but remember, that the same thing happeneth often to them that fight most valiantly, not because they are neuer wounded, but because they are neuer conquered. For he is not sayd to be conquered, that is often wounded, but he, that looseth his armour and his courage. If thou beest wounded, seeke presently for remedy; for a fresh and new wound is sooner cured, then anolde vlcer, and that which is putrified: and one is easilier cured, then many.

If thou beest tempted at any time,* 1.125 it is not inough for thee not to haue entertayned the temptation, but endeuour by the same temptation to take a greater occasion to embrace Vertue; so by this diligence and the Diuine grace by temptation thou shalt not be made worser, but much better, and all things shall fall out with thee more happily and currantly. If thou beest tempted of Luxury and Gluttony, cease a while from thine ac∣customed delicates, yea, albeit they be lawfull, and entertaine fasting, and holy and godly exercises. If couetousnes assault thee, giue larger almes, and doe other works of mercy oftner then thou wast wont. If vaine-glory assaile thee, in all things humble thy selfe more lowly. Doing thus, perhaps the deuill will not dare further to tempt thee, least he should giue thee an

occasion to become better, and thou shouldest exercise better works, when as his casting is that thou shouldest doe worser▪ As much as lies in thee fly idlenes, and alwayes meditate vpon some good and profitable thing: and beware that thou beest not so ouerwhelmed with the multitude of busines, that thine hart be estranged from GOD, so that thou canst not meditate on him.

Of other kinds of sinnes, which a good Christian ought to eschew. CHAP. XI.

BEsides the seauen sinnes, which are called capi∣tall, there are others, which depend of them, which a Christian ought to eschew with all dili∣gence no lesse then the former. Amongst these one of the chiefest is, to sweare vainely by God: for this sinne is directly against God, and therefore in his owne nature it is more greeuous then any other sinne, which is com∣mitted against thy neighbour, albeit it be enormous and very farre out ofsquare. And this is done not onely when the name of God is sworne by, but when we sweare by the Crosse, Masse, Sacraments, Saints, or by our owne life, for euery one of these are haynous sinnes also & idolatrous, for by protesting by them we place them in Gods stead, vvhich vnlawfull oaths are much reprehended in the holy Scriptures, because of the iniury, which is offered to the Diuine maiestie. Greatly to blame are they, and much haue they to aunswer for, who sweare of custome for euery light matter, hauing no respect how or wherefore they sweare, neyther doe repent themselues of this custome, neyther endeuour to roote out this corrupt and depraued vse. Neyther are they to be excused, if they say, that they doe not sweare of set purpose or it was not their mind and intent to sweate vainly: for the case being put, that they are willing to entertaine this naughty and corrupt custom, they are also willing to entertaine that, which followeth of it, that is this, and such lyke euills, and therfore they are not free from great and enormous wickednes.

Wherefore a Christian ought to endeuour himselfe as much

as lies in him to banish and root out this euill custome, least this incircumspection proue his bane. That this may be done the more easily, we must diligently obserue and marke that coun∣saile of Christ,* 1.126 and of his most louing Disciple Iames, saying; Before all things, my brethren, sweare not, neyther by heauen; nor by earth, nor by any other oath: but let your yea, be yea, and your nay, nay, least yee fall into condemnation: He meaneth, that the custome of swearing should not draw them to false swearing, and therefore should be iudged, and condemned to euerla∣sting death:

Neyther ought any man to sweare by the lyfe of his sonnes,* 1.127 or of any other in his family. And hee must also diligently take heede, that as no man sweare after this manner in his family, so let him cast out of his house all such oathes, by admonishing & chasticing all, that are vnder his iurisdiction. And if there be a∣ny man, to whom this custome is so turned into a nature, that he can hardly expell it, let him accustome himselfe, that for eue∣ry such offence he giue some thing to the poore, or exact some other thing of himselfe, that by it hee may not onely be put in minde of his repentance, but also, that it may be an admonition vnto him, not to incurre the same fault againe.

¶ Of murmuring, detraction, and rash iudgement.

ANother sinne, which euery one ought to flie and auoyde, is murmuring: which vice doth no lesse raigne in the world at thys day, then that before. For there is neither house, nor as∣sembly of religious persons, nor holy place, which is altogether free from murmuring. And although this vice is acquainted & familiar with all estates of men, (for the world through her wa∣uering and mutability, ministreth matter of teares to the good, and an occasion of murmuring to the weake) yet some are more inclined to this vice of their own nature,* 1.128 then others. For euen as mens tastes are diuers, for all things tast not alike to all men; sweet tastes displease this man, and sower tastes please another, and some please theyr tastes in sweet things: so the wils of some men are so corrupt, and repleate with hurtfull and melancholy humors, that they haue not any pleasure in any thing that is ioy∣ned with vertue, they cannot away to heare theyr neighbour

praysed, and nothing doth please them but euill speaking, and scorning others; so that in all their conuersation they seeme dul, and benummed; but if they light in a vaine of euill speaking, and spightfull reproching, in this they seeme as though they were waked out of sleepe, and they quicken vp theyr spirits to descant on this theame.

* 1.129 That an hatred of this abhominable and hurtfull sinne may be bred in thine hart, marke how this vice bringeth with it three kinde of euils. The first is, it brings forth detraction and back∣byting [ 1] , for from murmuring to detraction, the way is short, and the accesse easie from that to this. The Phylosophers say, that in elements the transmutation is easie, which agree and symbo∣lize in any quality:* 1.130 So we often see, when men begin to mur∣mure, that they most easily descend from more cōmon defects to particuler, and from publique defects, to defects more se∣crete and priuate, frō small to great: and by infamy they wrong the fame of theyr neyghbour. For after the tongue hath begun to waxe hote through speaking, it is a hard matter so much to restraine the lust and desire of the hart, as the flame encreaseth the winde raising and puffing it; as it is hard to hinder and hold in an vnbroken and an vnbrideled Colt foming and chafing in the midst of his race. Then the murmurer respecteth not any body, neyther feareth to proceed, vntill he hath entred into the secretest places of the house. Wherefore, Ecclesiasticus earnest∣ly prayed, that God would set a watch before this gate; Who sayth he,* 1.131 shall sette a watch before my mouth, and a seale of wisdom vpon my lips, that I fall not suddainly by them, & that my tongue de∣stroy mee not? Hee that spake this, knewe very well the great weight, moment, and difficulty of this thing: for he looked for remedy of thys from GOD alone, who is the true Phisitian of this disease,* 1.132 as Salomon testifieth, saying: The preparations of the hart are in man, but the aunswer of the tongue is of the Lord. Of so great moment is this busines.

[ 2] The second euill is; because it is very hurtfull; for at the least three very great dammages & hurts are found in murmu∣ring: One is of them, who are the speakers; another of them, who are the hearers and consenters; the third of them, of whom the words are spoken. For albeit walls haue not eares, yet word

words haue wings, and men are desirous of fauour and friend∣ship, and by broching such trifles, they hunt for the fauour and familiarity of others, vnder pretence as though they had a great care of his honour, whose fame is hurt and wronged. Hence it ariseth, that when such wordes are carryed to the eares of him that is defamed, he is offended, and to his owne griefe he rageth against him, of whom he is defamed. Hence come perpetuall enmities, hence continuall hatred, hence warres and slaughters proceed.* 1.133 Wherefore worthily sayd the Wise-man; Abhorre the slaunderer and double tongued: for such haue destroyed many that were at peace. And all this mischiefe, as thou seest, oftentimes is deriued from one word ill spoken,* 1.134 as the Wise-man sayth; Of one little sparke is made a great fire, and of one deceitfull man, is blood increased.

In regard of thys mischiefe, the holy Scripture compareth the words of detractors and murmurers to sharpe rasers, which shaue the hayres, he not feeling that is shaued; after that also to Bow & arrowes, which are sent from farre, and wound the ab∣sent: sometimes slaunderers and reprochers are called serpents, which bite priuily, and leaue poyson in the wound: by vvhich similitudes, the holy Ghost would intimate vnto vs, the malig∣nitie and harmes of this vice, which is so great, that the Wise∣man sayth;* 1.135 The stroke of the rod, maketh markes in the flesh, but the stroke of the tongue breaketh the bones.

The third euill that murmuring bringeth with it, is, that it [ 3] maketh the murmurer execrable & infamous among men: for naturally men shunne him that is foule-mouthed and euill ton∣gued, no otherwise then they doe a venemous serpent. There∣fore the wise-man sayth;* 1.136 A man full of words, is dangerous in his Cittie. Although there were no other cause to hate thys vice, neyther that it were very hurtfull on the one part, nor fruitlesse on the other, yet who is he that would be infamous, and execra∣ble both to God and men? especially for a vice so common and vsuall, into danger of which a man doth runne, so often as hee conferreth with another.

Therefore perswade thy selfe, that the lyfe of thy neighbour, as much as it pertaines to thee, is as a forbidden tree, whose fruit it is not lawfull for thee to touch, nor tast. Beware therfore, that

thou doe not speake well of thy selfe, and ill of another: for this is the property of slaunderers and backbiters, and that of brag∣arts and vaine-glorious Thrasoes. In thy mouth let all men be honest and honourable, and let all the worlde beleeue by thy words, that there is not an euill man in it. By this meanes thou shalt eschew many sinnes, and infinite scruples and bytings of conscience, and thou shalt be acceptable to God, and loued of men: and as all are honoured by thee, so in like manner thou shalt be honoured of all. Bridle thy tongue, and be thou careful to keepe in those words that thy stomacke belcheth vp:* 1.137 especi∣ally when thou seest that by them there is danger of bloodshed. And constantly beleeue thys, that it is the greatest wisedome, & the most soueraigne empyre, to be able to bridle and restraine thy tongue.

Neyther thinke that thou art freed from this vice, when thou murmurest artificially, first praysing the man, whom thou hast purposed to dispraise:* 1.138 For there are some murmurers and re∣piners, that imitate Chirurgians; who beeing about to open a vaine, doe first annoynt it with oyle, & presently make incision, and extract blood.* 1.139 Of these the Prophet speaketh: His wordes were more gentle then oyle, yet they were swords. And euen as it is landable to abstaine from all kind of murmuring and repining, so it is much more praise-worthy, to moderate and temper our selfes from rayling and reproching them, who haue offended vs: for by how much more the desire of rayling is violenter, by so much more it is an euidenter signe of a generous minde, to be able to containe himselfe in thys, and to restraine this affection; therefore,* 1.140 where the danger is greater, there wee ought to be more cautelous and wary. Neyther ought we onely to abstaine from reproching and murmuring, but our eares ought not to be open to detractors and slaunderers, that we may follow the counsaile of Ecclesiasticus, saying; Hedge in thine eares vvith thornes, and doe not beare a wicked tongue. By which words it is manifest, of what great moment it is, not to heare cursed and slaunderous speakers. For he saith not, shutte, or stoppe thyne eares with Cotton, Woll, or with soft Furre or Downe; but he would haue them hedged about with thornes, that not onely such reprochfull speeches may not enter into thine hart, by hea∣ring

them and delighting in them, but that thou show a sower and displeased count on 〈◊〉〈◊〉 to the slaunderer, and that thou with griefe hearest them•• which thing also Salomon teacheth more plainly,* 1.141 when he saith: As the North-winde driueth away the raine, so doth an angry countenaunce the slaundering tongue. For as S. Ierome sayth: An arrow shot from a bow, sticketh not in the harde Rocke, but with violence reboundeth backe againe, and hurteth him that shot it. But if thys Buzzer and Detractor be thy subiect,* 1.142 or thine inferious without offence thou mayest commaund him to holde his peace; for thou art bound to doe so: but if thou caust not commaund him silence, at least dis∣creetly with some other discourse breake of the course of his speech, or show him that countenaunce, whereby he may be a∣shamed to proceed any further. Therefore being modestly ad∣monished, he will eyther hold his peace, or alte r his speech. O∣therwise, if thou entertainest his talke with a merry and cheere∣full countenaunce, thou ministrest, occasion vnto him, to persist in his purpose,* 1.143 and so thou doost no lesse off••nd in hearing, thē he in speaking. For euen as he dooth ill, that fireth an house, so also he doth ill, that when he may quench the fire, will not, but comming to the flame, warmeth himselfe by it.

Amongst all the kindes of murmuring and detraction that is the worst,* 1.144 when as any one detracteth from the estimation of a iust and a righteous man▪ for he by this maner of reproching, gyueth occasion to the weake and faint-harted to becom more slow in goodnes, neyther to goe forward with so great zeale as they were wont. Which albeit he offend not the stronger, yet it cannot be denied, but that he much wrongeth the weake and vnperfect. Least that this kinde of scandall seeme small in thine eyes,* 1.145 remember the words of the Lord: Whosoeuer shall offende one of these little ones which beleeue in me, it were better for him that a Mil-stone were hanged about his necke, and that hee were drow∣ned in the depth of the sea.

Wherefore, my brother, thinke it a kinde of sacriledge to sharpe and whet thy tongue against them, who serue the Lord God: for albeit it be true that the detractor speaketh of them, yet for the title onely, which they haue and the office that they beare, they are worthy of honour especially seeing that GOD

h••th ••ayde o•• them:* 1.146 Hee ••ha•• toucheth you, toucheth the apple of 〈◊〉〈◊〉 eye. Whatsoeuer we haue hetherto spoken of murmurers, detractors,* 1.147 and backbyters, it is to be vnderstood also of iesten, flowters, and deriders, and much more of them then of the o∣ther: for this vice hath all the euills and mischiefes in it, which before we haue numbred vp, and besides those, it hath another blemish annexed to it, that is, pryde, arrogancie, and contempt of thy neighbour: therefore we must eschew and auoyde thys vice more warily then the other, as the Lord hath commaunded in his Law,* 1.148 when he sayd: There shall not bee a tale-carrier, or a backebyting whisperer among my people. Therefore, it is not need∣full further to enlarge the vildnes and filthines of thys sinne, but let these things suffice which hetherto we haue spoken.

¶ Of rash iudgement, and the precepts of the Church.

TO the two precedent sinnes a third is ioyned being very neere vnto them, which is to iudge rashly: for detracters and slaunderers not o••••ly speake euill of matters past and euident, but also of those that are iudged of them, and which breed any suspition in them. For that they may not want matter of detrac∣tion, they minister matter vnto themselues, interpreting by their peruerse iudgement and peeuish suspition the matter to the worst sence, which they ought to haue interpreted to a good meaning. Which kinde of iudgement is against the commaun∣dement of the Lord: Iudge not, that yee be not iudged: and con∣demne not,* 1.149 that yee be not condemned.

With these sinnes, which are against God, those are numbred which are cōmitted against these foure precepts of the Church,* 1.150 which are commended vnto vs vnder commaundement, as: On the Sabaoth dayes, and on certaine other dayes, it is thought good by the Church, to heare Diuine seruice and sermons: to receaue the holy Sacrament of the blessed body and blood of our Sauiour Christ: to fast on dayes appoynted: and faithfully to pay Tithes.

For as much as man is bound both by the law of God and man, to heare Diuine seruice and sermons, he ought not onely to be present in body, but also in spirit, and to gather vp his spi∣rits, that he may heare with vnderstanding, and carry away that,

that may fr••ctifie in him, and nourish him vnto eternall life: keeping silence, and hauing his hart lifted vp to God, conside∣ring of the high misteries reuealed in his word, with great fer∣uency and deuotion praying together with the congregation, and attentiuely hearing that which is deliuered vnto him. They who haue families,* 1.151 children, men-seruants, and maydes, they ought to be carefull that they come to Church, and that they spend the Sabaoth daies holily. In which thing many Houshol∣ders are faulty, and worthy of great reprehension; who shall render an account to God for this negligence. These are the sinnes, which men are wont to fall into more vsually and com∣monly, and all these we ought to eschew with great diligence. By this meanes we shall remaine in innocency, and we shall keepe our garments white and cleane, which Salomon com∣maundeth: At all times,* 1.152 sayth he, let thy garments be white, and let not oyle be lacking vpon thine head: Which is the vnction of Diuine grace, which yeeldeth light and courage in euery mat∣ter: and teacheth vs all good, for this is the fruite of this hea∣uenly oyle.

¶ Of other kinde of sinnes, which because they seeme small, therfore the world maketh no account to commit them.

ALbeit these sinnes aforesayd are more principall, from which we ought to flie with speciall care and diligence, yet the raynes it not to be giuen to other sinnes, which seeme lesse vnto vs, and which we make no scruple to commit; yea, I beseech thee by the bowels of Gods mercy, that thou beest not of their number, who when they heare that one sinne is not so great as another, forth-with runne into it without any scruple or regard. Remember that saying of the Wise-man:* 1.153 Hee that contemneth small things, shall fall by little and little into greater. Remember that Prouerb; For the want of a naile, the Iron shooe falleth off, and for the want of a shooe the Horse falleth, and he perisheth that fitteth on him. The houses, that ruine threatneth through age, ••irst giue a token of their decay by the fall of some stone, or ••mall peece of timber, and the ruine daily increasing, at length ••hey come topsey turuey downe.* 1.154 Very well sayth Saint Augu∣••••ne: Contemne not sinnes, because they be little; but feare

them, because they be many. For many times many little beasts kill. Are not the co••••es of sand very small and little, but if plen∣ty of them be put into a ship, they drowne it? How small are the drops of raine, and yet they fill ra••ers, and cast downe hou∣ses? Therefore the ruine of multitude, although not of magni∣tude is to be feared.* 1.155 This sayth Augustine. This is not onely true, but also that, which Saint Gregory sayth: Sometimes we sinne worser in small things, then in greater. For the greater because sooner they are knowne and acknowledged, are spee∣dilier amended: but the lesser, whilst they are supposed and held as no faults, are so much the worser, by how much we more securely rest in them.

* 1.156 To be briefe, although these sinnes seeme small, yet they bring great hurt to the soule: for they take away deuotion, they trouble the peace of conscience, they quench the heate of Charity, they weaken the hart, they take away the strength of the mind, they corrupt the vigour of the spirituall life, and lastly in their degree they resist the holy Ghost, and hinder his worke in vs. Therfore we ought to eschew them with great endeuour: for there is not an enemy so weake, but being contemned may hurt.* 1.157 But if thou wouldest know in what things these sinnes are committed, I say, in a little anger or gluttony, or vaine glory; in words, in idle thoughts, in laughing, in trifling and toying beyond measure, in passing the time without fruite or profit, in sleeping beyond compasse, in small lies, in flattering about light matters, and in such like things.

All these we ought to auoyde, because they breake the peace and league betweene God and vs, and dispoyle vs of those bles∣sings and vertues, that God bestoweth vpon vs.

Of other shorter remedies against all kind of sinnes, but most especially against the seauen capitall sinnes. CHAP. XII.

THE considerations hetherto set downe are pro∣fitable for men, that they may alwaies haue their minds well disposed, and sufficiently armed a∣gainst all kinde of sinnes. But in the time of com∣bat, that is, when any of those crimes doe tempt

thine hart, these briefe sentences may be profitable vnto thee, gathered of a certaine religious man, and left vnto vs in writing: who thus defended himselfe, when any sinne did assault him. Against Pride he saied; When I consider of the exceeding hu∣mility, to which the most glorious sonne of God cast downe himselfe for me, I confesse that no creature can doe me so great iniury, that I doe not think my selfe worthy of greater.

Against Couetousnes, hee sayd; When I vnderstand that my soule cannot be satisfied with any other thing, then vvith God alone; I iudge it great folly, to seeke for any thing be∣sides him.

Against Luxury, he sayd; When I meditate of that excellent dignity, which is bestowed vpon my body, that it is made the temple of God; it seemeth vnto me a great sacriledge to pro∣phane the temple, which is framed of him for himselfe: which is done, if I coinquinate and pollute it with the filth of car∣nall sinnes.

Against Anger, he said; No iniury done vnto me of men, shall disturbe or vexe me, if I remember mine owne iniuries, by which I haue offended my God.

Against Hatred and Enuy, he said; After that I haue lear∣ned that God hath receaued into fauour so great a sinner, as I am, I cannot wish ill to any one, I cannot deny pardon of an offence to any body.

Against Gluttony, he said; He that considereth of that most bitter gall and vineger, which in the midst of his torments was giuen to the sonne of God in stead of his last refreshing, whilst he suffered for the sinnes of others, it will make him ashamed to liue delicately, seeing he is bound to suffer something for his owne sinnes.

Lastly, against Idlenes, he said; As often as I thinke, that af∣ter these short labours I shall haue eternall glory, I thinke that all troubles and vvearines is but small, which any one suffereth for that euerlasting rest.

Certaine other kind of briefe remedies, S. Augustine giueth, against all kind of vices; in which a certaine shew of temptation is set downe before, and presently after the consideration is an∣nexed, by which the temptation is repelled. Which remedies,

because they seeme profitable vnto me, I will add them to the precedent.

Therefore Pride first beginneth, and sayth.

* 1.158Thou art better then many, yea, almost then all; in tongue, in knowledge, in riches, in honours, and thou excellest all in temporall and spirituall gifts. Therfore dispise all, and account thy selfe superiour to all.

True humility aunswereth.

Remember that thou art dust and ashes, that thou art cor∣ruption and a vvorme, and if thou beest any thing, vnlesse thou humble thy selfe as much, as thou art great, thou shalt lose all that thou art. Art thou higher then the first Angell? Art thou more glorious vpon the earth, then Lucifer was in heauen? But if he fell from so great height by pride, how wilt thou as∣cend by pride from so low a degree to so great height, seeing that thou art holden at that stay so long as thou liuest here.

Vaine-glory sayth.

Doe the good thou canst, shew to euery body the good thou doost, that thou mayst be called good of all, that thou mayst be reported of men holy and venerable, that thou mayst be named the chosen of God, that no man may contemne thee, that no man may despise thee, but that all may yeeld thee the honour due vnto thee.

The feare of the Lord aunswereth.

If thou doost any good, doe it not for transitory, but for eternall honours. Keepe secret that thou doost as much as thou canst. But if thou canst not keepe it secret altogether, haue an intent to keepe it secret, and so thou shalt escape the blame of ostentation; neyther shall it be faulty in thee sometimes to ma∣nifest that, which thou wouldest haue alwayes kept in secrecie. So thou shalt fulfill these two sentences of our Redeemer, which seeme contrary to themselues,* 1.159 in which it is sayd: When thou doost thine almes, let not thy left hand know what thy right hand doth, that thyne almes may be in secrete, and thy Father which seeth in secret, he will reward thee openly: And, Let them see your good workes, and glorifie your Father which is in heauen.

Counterfaiting of true Religion saith.

Because thou doost no good in secrete, least thou beeing

knowen of all be detested, fayne to be that outwardly, which in∣wardly thou desirest not to be.

True Religion answereth.

Yea, rather endeuour to be that thou art not: for to showe that to men that thou art not, what other thing is it then damna∣tion? Therefore be mindfull of that which is said,* 1.160 Woe be to you Scribes and Pharisies, hypocrites: for yee make cleane the out-side of the cup, and of the platter: but within they are full of bribery and excesse. Thou blinde Pharisie, clense first the inside of the cuppe and platter, that the out-side of them may be cleane also.

Disobedience sayth.

Who art thou that obeyest worse then thy selfe, and atten∣dest vpon them that are vilder then thou art? It is more meete that thou shouldest rule then they, who cannot equalize thee, eyther in wit or industry. Therefore rather obey the rule of the Lord, and respect not others.

Blessed subiection answereth.

If the Lords rule be to be obeyed, it followeth of necessitie, that we must be subiect to mans magistracie. For he hath sayd: He that heareth you,* 1.161 heareth me: and hee that despiseth you, despi∣seth mee. So, thou sayst, that it is meete; if hee be such an one as he ought to be, but by such an one as he is God ruleth not. But the Apostle speaketh otherwise;* 1.162 There is no power but of God, & the powers that be, are ordained of God. Whosoeuer therefore resist∣eth the power, resisteth the ordinance of God. For what ones they ought to be that rule, is not to be discussed of the subiects.

Enuie sayth.

In what thing art thou inferiour to him or him? why there∣fore art thou not equall or superiour vnto them? What great things canst thou doe, that they cannot doe? Therefore they ought not to be eyther thy superiours, or thyne equalls.

Congratulation for thy brothers good answereth.

If thou excellest others in vertues, it is safer for thee to keep thy selfe in a low place, then in a high. For the higher the place is, the greater is the fall. But if there be some, as thou affirmest, that are thy superiours or thine equals, what doth it hurt thee, what doth it iniure thee? Beware least while thou enuiest the height of others, thou imitate him, of whom it is written,

Throug•• 〈◊〉〈◊〉 of the deuill 〈◊〉〈◊〉 death into the world:* 1.163 and they that hold of his side, proue it.

Hatred sayth.

God forbid that thou shouldest loue him, who is contrary to thee in all things, who derogateth from thee, who insulteth ouer thee, who vexeth thee with iniuries, who casteth thy faults in thy teeth, who alwayes hasteth to be before thee in wordes, workes, and honours: and vnlesse he did enuie thee, he would neuer so preferre himselfe before thee.

True Charitie answereth.

Because these that thou reckonest vp are woorthy to be ha∣ted in a man, is not therefore the image of God to be loued in man? As Christ being nayled vppon the Crosse loued his ene∣mies, & before his torments on the Crosse admonished vs, say∣ing; Loue your enemies,* 1.164 blesse them that curse you, doe good to them that hate you, and pray for them which hurt you and persecute you, that yee may be the children of your Father which is in heauen. But thou sayst, It is sufficient that I loue them that loue me. But the Lord speaketh contrarily. For if ye loue them, which loue you, wh•••• reward shal you haue? Doe not the Publicans euen the same? What art thou able to obiect against this? Surely, Hee that hateth his brother, abideth in death: and her that loueth; abideth in God, and God in him. Therefore cast foorth all the bitternes of gall, and as farre as lyeth in thee, take vnto thee the sweetnesse of Charity. For there is nothing sweeter then it, nothing more blessed. Iohn the Euangelist auouching this,* 1.165 sayth, God is Charitie.

Detraction sayth.

Who can beare with, who can passe ouer in silence those great euils hee committeth, vnlesse perhaps hee consent vnto them?

The liberty of iust and vpright correction answereth.

The faults of thy neighbor, are neyther to be concealed, nor consented vnto: but in brotherly charity thy neighbour is to be reproued before his face, and not priuily and behinde his backe to be spightfully handled and reproched. But if it be obiected, I will not therefore reprehend my brother before his face, least he beeing exasperated and vexed, should not profit by my re∣proofe, but rather take offence at my correction: the holy

Scripture doth meete with thys, and the case beeing altered tel∣leth thee,* 1.166 that this is a greater offence, saying; Thou sattest and spakest against thy brother: yea and hast slaundered thine owne mo∣thers sonne. For he taketh a greater offence, who vnderstandeth himselfe to be backbytten, then he that sustaineth a reproouer. And because sometimes the faultes of offenders are for a tyme to be passed ouer in silence, that they may be reproued in a time more fit and seasonable, therefore it is added. These things hast thou doone, and I held my tongue. But least by thys discreet silence detracters and backbyters should applaude themselues, vvho whilst they had alwayes rather priuily derogate and detract, and neuer come to open reproofe; therefore hee further inferreth, And thou thoughtest wickedly, that I am euen such an one as thy selfe. As if he should haue sayd, It is a wicked thought to think, that therefore I am like vnto a detracter, because I not deroga∣ting for a time silence my selfe, expecting a fit place and tyme for open correction. Whereupon this is foorth-with annexed, But I will reproue thee, and set before thee the things that thou hast doone: As if hee shoulde haue sayd, Not priuily, as it is thy cu∣stome, but openly, as it is my care, expecting a fitte time of re∣proofe, will I reproue a sinner, that I may sette his offences be∣fore his face. But thou sayst, I doe not hate him, but loue him, whom I so reprehend in priuitie. Yea thou doost so much the more hate him and not loue him, because thou detractest, and not correctest.

Anger sayth.

Those things which are done against thee, cannot patiently be borne, yea it is a sinne to suffer them: because if thou vvith great indignation doost not resist them, they with greater mea∣sure will be heaped vpon thee.

Patience aunswereth.

If the passion of our Redeemer be called to minde, nothing is so hard or rough,* 1.167 that with patience may not be borne. For Christ, sayth Peter, hath suffered for vs, leauing vs an example, that we should follow his steps.* 1.168 For he himselfe sayth: If they haue called the Lord of the house Beelzebub, howe much more shall they call them of his houshold? If they haue persecuted mee, they will also persecute you. But how small are the things that we suffer, in cō∣parison

of his passions? For hee suffered reproches, mockings, reuilings, slaunders, blowes, spettings, whippings, the thornie crowne, and the Crosse; and we wretches to our owne confusi∣on are wearied, vexed, and cast downe at one word.

Frowardnes and malapartnes sayth.

Are not rough & sharp words rather to be giuen to fooles, to brutish and insensible creatures, then gentle and milde spee∣ches, when they offend?

Meekenes and gentlenes answereth.

Not thine owne perswasion, but the precept of the Apostle is to be followed in thys, who as concerning this matter, hath admonished his beloued disciple, saying; Rebuke not an Elder, but exhort him as a father,* 1.169 and the younger men as bretheren, the elder women as mothers, the younger as sisters, with all purenesse. And againe;* 1.170 The seruant of the Lord, sayth he, must not striue, but must be gentle toward all men: apt to teach, suffering the euill men patiently, instructing them with meekenes that are contrary minded. And gaine,* 1.171 Rebuke, exhort with all long suffering and doctrine.

Swelling loftinesse sayth.

Thy witnesse is in heauen, care not what men thinke or su∣spect by thee in earth.

Humble satisfaction, which would willingly content all, answereth.

Occasion of detraction, nor suspition of surmizing is to be gyuen: but if thou beest rightly accused or lawfully conuinced, confesse: but if vniustly, or wrongfully, deny with an humble protestation: because the Apostle admonisheth that we should giue no occasion to the deuill by reason of ill report. Which is detested in them, who consenting to the Christian fayth, satte downe to eate meate sacrificed to Idols.

Sorrowfulnes sayth.

What hast thou whereof thou mayst reioyce, when as so great euils are spoken of thee? Consider how greeuously they looke, who are in such bitternes.

Spirituall ioy aunswereth.

I know that there are two kinds of sorrowfulnes, one which worketh to saluation, the other to destruction: one which d••••∣weth to repentance, the other which leadeth to desperation

Thou art knowne to be one of them, but that which worketh death. Therefore I am not to be heauy and sorrowfull at these things, as thou wouldest perswade me, but contrarily I ought to reioyce for those thinges, which yet are not vnderstoode; because the giuer of euerlasting ioy sayth,* 1.172 Blessed are yee when men reuile you, and persecute you, and say all manner of euill against you for my sake, falsely. Reioyce and be glad, for great is your re∣ward in heauen.

Drowsines or Idlenes sayth.

If thou attendest reading and continuall study, thine eyes will waxe dim: if thou pourest forth teares aboundantly, thou wilt be blind: if thou giuest thy selfe much to singing of Psalms, thou wilt catch the swimming of the head: if thou spendest thy selfe with daily labour, how shalt thou be enabled for spirituall labour?

The exercise of vertue aunswereth.

Why doost thou vse so vaine excuses? and proposest vnto thy selfe so friuolous procrastination? Knowest thou whether thou shalt liue to morrow or no? Yea, thou knowest not whe∣ther thou shalt continue one houre in this life. Is it slipt out of thy mind, what our Sauiour sayth in the Gospell, Watch there∣fore, because yee know neyther the day nor houre?* 1.173 Wherefore shake off this slugishnes of thy body, and alwayes remember, that ney∣ther the tender, nor the effeminate, nor the slothfull, nor the luke-warme, but the violent and feruent doe take hold of the kingdome of heauen.

Dissolute wandering sayth.

If thou beleeuest that God is euery where, why doost thou keepe one place aboue all other, where so many euils are com∣mitted, and rather goest not vnto others?

Firme stability aunswereth.

If it be so as thou affirmest, that God is euery where, then this place where I am is not to be left, which thou willest me to forsake, because God is also in it. But thou sayst I seeke for a better, and I finde a better. I aunswer, Shalt thou finde a bet∣ter, or such an one, as thou knowest that the deuill and his an∣gels and man haue lost? Be circumspect therefore what thou doost, for the first angell fell from heauen, and the first man

b••••••ng expelled out of Paradice, came into the miserie of this world.

Desperation sayth.

How many and how great be the faults and transgressions, which thou hast committed, and yet thou hast not bettered thy life, neyther hast amended thy conuersation: for behold, as thou seest, custome hath so fettered thee, that thou art not able to a∣rise. Thou endeuourest to rise, but being ouer-loaden with the burthen of sinnes thou fallest downe againe. Therefore what wilt thou doe, seeing that certaine damnation hangeth ouer thee for thy sinnes past, and no amendment commeth for those that be present: vnlesse thou beware that thou lose not the pleasures of temporal delights, seeing that thou canst not attaine the ioyes of the world to come?

The assurance of Hope aunswereth.

If thou speakest of crimes and transgressions, behold Da∣uid guilty of adultery and murther, freed and taken by the mer∣cy of the Lord out of the iawes of hell. Behold Manasses the wickedst, impurest, and vildest of all sinners, one of the most damnable and detestable men that euer liued, by repentance re∣turned from death to life. Behold Mary Magdalen polluted and stayned with innumerable blemishes of sinnes, penitently running to the fountaine of piety and mercy, washing the feete of the Lord with her teares, and wiping them with her haires, and also kissing them, and annoynting them with oyntment, she herselfe was washed from her sinnes. Behold, Peter bound with the chaines of his deniall, broke in sunder the knots of infidelity with his bitter teares. Behold the theefe that in the moment of one houre, passed from the Crosse to Paradice. Behold Saule persecuting the Church of God, slaying many for the name of Christ, and as I may say, bathing himselfe in the blood of the Martirs, being made an Apostle, was changed into a vessell of election. Therefore where so many and so great examples goe before, let no place be left for desperation: seeing that it is writ∣ten, At what time so euer a sinner repenteth himselfe and turneth 〈◊〉〈◊〉 the Lord,* 1.174 he shall be saued.

Couetousnes sayth.

Thou art altogether without fault, in that thou desirest 〈◊〉〈◊〉

possesse those things thou hast, and wishest some things thou hast not, not because thou greedily desirest to multiply much, but because thou fearest to want, and that another man keepeth ill, thou spendest better.

The contempt of the world aunswereth.

These things are not procured of the men of this world with∣out danger and offence, because by how much euery man be∣ginneth to possesse more, by so much he coueteth to haue more: and it commeth to passe that he hath no measure in co∣ueting, whilst he posteth to engorge himselfe with the infinite cares of this world.* 1.175 For as the Scripture saith, A couetous man shall neuer be satisfied with money.

Gluttony sayth.

God hath made all cleane things for our feeding: & he that refuseth to be satisfied with meat, what other thing doth he, then contradictorily deny a gift giuen him?

Temperance aunswereth.

One of these which thou namest is true. For least man should pine and dye through hunger, God hath created all things for his feeding: but least he should exceede measure in eating, he hath also commaunded to him abstinence. For amongst other euills, Sodome especially perished by fulnes of bread: the Lord testifying it, who speaketh to Ierusalem by his Prophet, saying. This was the iniquitie of thy sister Sodome,* 1.176 fulnesse of bread. Wher∣fore, as a sicke man commeth to Phisicke,* 1.177 so euery one should come to feede on dainties, that is, not seeking for pleasure in them, but releefe of necessity.

Vayne foolish mirth sayth.

To what end doost thou hide the ioy of thine hart within thee? Walke merrily abroade and frolicke, make thy selfe and thy neighbours laugh, make them merry with thy mirth.

Moderate sadnes answereth.

From whence hast thou thys myrth? Hast thou already o∣uercome the deuill? hast thou already escaped the paynes of hell? Doost thou nowe returne out of banishment into thy Country? hast thou already receiued security of thine election? Or hast thou forgotten that which the Lord sayd; The vvorld shall reioyce,* 1.178 and yee shall sorrow, but your sorrow shall be turned into

ioy? Or hath it slipt out of thy memory, which the same Lord sayth in a••other place,* 1.179 W••e be to you that now laugh, for yee shall 〈…〉〈…〉 weepe.

Many words and much babling sayth.

He is not faulty that speaketh many words, so they be good: 〈◊〉〈◊〉 he that speaketh few, and those ill.

Discreet 〈◊〉〈◊〉 answereth.

It is true that thou sayst, but whilst many good wordes are vttered, it often happeneth that the speech begunne of good words, often endeth in ill. Thys the holy Scripture telleth; In 〈◊〉〈◊〉 ••••rds there cannot want iniqu••ty. Is it possible that in many words there should be none faulty? But can idle and vnprofita∣ble words be auoyded, of which thou art sure to render an ac∣cou••t hereafter?

Luxury sayth.

Why doost thou not wallow thy selfe in pleasure, seeing that thou knowest not what will become of thee? Therefore thou oughtest not to lose the time alotted vnto thee, in want, because thou knowest not how soone it may fade away. For if GOD would not haue had man no take his pleasure with woman, at the beginning hee would haue onely created male, and not fe∣male.

Undefiled Chastitie answereth.

I would not haue thee to sayne thy selfe ignorant, what shall become of thee after thys lyfe. For if thou liuest religiously and chastly, thy ioy shall be without end: but if thou leadest thy life irreligiously and luxuriously, thou shalt be tortured with eter∣nall paynes.

Spirituall fornication sayth.

Doth he doe any thing damnable, who consenteth to lust, in his hart, and doth not effect the deede of his desired lust?

Cleannes and purity of hart aunswereth.

He offendeth very deeply that keepeth not purely the clean∣nes and chastity of his hart. Wher-vpon the Author of clean∣nes and chastity saith in the Gospell,* 1.180 Whosoeuer looketh on a w••∣m••n to lust after her, hath committed adultery with her already i•• his hart.* 1.181 To auoyde, this holy Iob saith: I made a couenant 〈◊〉〈◊〉 ••i••e eyes, that I should not thinke on a mayde.

The loue of this world sayth.

VVhat can be more beautifull, honest, or delectable, then that we daily behold in this present life? O how admirable i•• the glorious vaute of heauen in the tralucent ayre, in the light of the Sunne, in the increase and decrease of the Moone, in the variety and course of the starres: how delightfull is the earth, in the flowers and flourish of vvoods, in the sweetnes of fruites, in the pleasantnes of meddowes and riuers, in the ripenes & plenty of corne, in the fruitfulnes of Vineyards loaden with clusters of Grapes, in the shades and chaces of woods, in the running and coursing of Horses and Doggs, in the skippings and iumpings of Harts and Goates, in the flying of Hawkes, in the necks and feathers of Peacocks, Doues, and Turtles, in the paynted walls and carued roofes of houses, in the sweet and pleasing sounds and tunes of Organes, and all musicke, in the beautifull aspects of vvomen, in their fore-heads, in their hayre, in their eyes and cheekes, in their lips and necks, in their nose and hands, and e∣specially if they be beautified and adorned with gold and preci∣ous stones, with Bracelets, Ouches, Carcan••ts, and Tablets, and such other Ornaments, which I cannot in any wise reckon?

The loue of the heauenly Countrey aunswereth.

If these things delight thee, which are vnder heauen, if the prison be so beautifull, what is the Countrey, the Citty, and the house? If they be such and so excellent, which the strangers en∣ioy, what be they which the children possesse? If they that be mortall and miserable, be so rewarded in this lyfe, how are they that be immortall and blessed, inriched in that life. Wherefore let the loue of this present world goe, where none is so borne, that he doth not dye: and let the loue of the future world come in the place, where all so liue and are reuiued, that they dye no more. Where no aduersity disturbeth, no necessity pincheth, no greefe disquieteth, but euerlasting ioy raigneth and remay∣neth for euer and euer. If thou demaundest what is there, where there is such and so great felicity? it cannot be aunswered other∣wise, but that whatsoeuer good is, that is there: and whatsoeuer euill is, that is not there. Thou askest, what that good is? Why doost thou aske me? It is aunswered thee of a Prophet and of an Apostle.* 1.182 The things, which eye hath not seene, neyther eare hath

heard,* 1.183 ••eyther h••th entr••d int•• m••ns hart, hath God prep••red for them that loue him.

* 1.184 VVhatsoeuer hath hetherto beene spoken of vs, hath this ••yme, that it may moue vs, to haue alwayes our spirituall wea∣pons in a readines; which are necessary for vs in this warfare, for the attaynement of the first part of vertue, which is the fly∣ing and eschewing of vices: and to defend this fraile house of ours, in which God hath placed vs, least it should be surprized of enemies. For if we shall faithfully keepe this Mansion and Habitacle, there is no doubt, but that heauenly guest will turne in vnto it, and will lodge and dwell in it: Seeing that Saint Iohn sayth:* 1.185 God is loue, and he that dwelleth in loue, dwelleth in God, and God in him. But he dwelleth in loue, who doth nothing contrary to loue: and the opposition and contrary to loue is onely sinne. And against this sinne all that fighteth and warreth, vvhich hetherto hath beene spo∣ken of vs.

¶ The end of the first part of the second Booke.

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,* 1.186 & 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;* 1.187 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,* 1.188 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,* 1.189 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.* 1.190 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.* 1.191 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;* 1.192 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,* 1.193 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,* 1.194 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,* 1.195 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.* 1.196 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.

* 1.197 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.* 1.198 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,* 1.199 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:* 1.200 A mans garment, and his excessiue laughter, and going declare, what person he is. Like to thys is that which Salomon sayd;* 1.201 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,* 1.202 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,* 1.203 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,* 1.204 which ought to be obserued at the table, I say that Ecclesiasticus teacheth it after a singuler maner in these words;* 1.205 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;* 1.206 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,* 1.207 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,* 1.208 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:* 1.209 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,* 1.210 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,* 1.211 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.

* 1.212 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.

* 1.213 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,* 1.214 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.* 1.215 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,* 1.216 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.* 1.217

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;* 1.218 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;

* 1.219 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,* 1.220 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,* 1.221 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:* 1.222 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,* 1.223 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.

* 1.224 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.

* 1.225 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,* 1.226 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.* 1.227 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:* 1.228 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:* 1.229 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,* 1.230 that it may minister grace to the hearers. And 〈◊〉〈◊〉

another place, showing more plainly what is corrupt commu∣nication, he sayth: But fornication,* 1.231 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,* 1.232 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,* 1.233 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,* 1.234 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,* 1.235 is the time: that is,* 1.236 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,* 1.237 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,* 1.238 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,* 1.239 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.* 1.240 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,* 1.241 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,* 1.242 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,* 1.243 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,* 1.244 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,* 1.245 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,* 1.246 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,* 1.247 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,* 1.248 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,* 1.249 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,* 1.250 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,* 1.251 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,* 1.252 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,* 1.253 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,* 1.254 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,* 1.255 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,* 1.256 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,* 1.257 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.

* 1.258First 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,* 1.259 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,* 1.260 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,* 1.261 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,* 1.262 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,* 1.263 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,* 1.264 but a wise man keepeth it in till afterward.* 1.265 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;* 1.266 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,* 1.267 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,* 1.268 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,* 1.269 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,* 1.270 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,* 1.271 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.* 1.272 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,* 1.273 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,* 1.274 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,* 1.275 and let thine eye lids looke straight before thee. By which words the Wise-man counsayleth vs, that we should doe nothing inconsideratly & vnaduisedly:* 1.276 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,* 1.277 & 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.* 1.278 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:* 1.279 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;* 1.280 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.* 1.281 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.* 1.282 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,* 1.283 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.* 1.284 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,* 1.285 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,* 1.286 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,* 1.287 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,* 1.288 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?* 1.289 Not content with thys, in one place he calleth it. The bond of perfection.* 1.290 In another place he sayth; That Charitie is the end of all the commaundements of God.* 1.291 And againe in another place;* 1.292 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,* 1.293 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,* 1.294 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,* 1.295 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,* 1.296 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,* 1.297 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.

* 1.298 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,* 1.299 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:* 1.300 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,* 1.301 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,* 1.302 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,* 1.303 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,* 1.304 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.

* 1.305According 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,* 1.306 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:* 1.307 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.* 1.308 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,* 1.309 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,* 1.310 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,* 1.311 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,* 1.312 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;* 1.313 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.* 1.314 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,* 1.315 whether shall I turne me, that I may procure this strength and confidence vnto me?* 1.316 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.* 1.317 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,* 1.318 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,* 1.319 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;* 1.320 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,* 1.321 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.

* 1.322 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,* 1.323 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,* 1.324 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,* 1.325 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.* 1.326 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,* 1.327 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,* 1.328 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.* 1.329 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,* 1.330 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.

* 1.331 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,* 1.332 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:* 1.333 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,* 1.334 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,* 1.335 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.

* 1.336 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,* 1.337 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;* 1.338 Obedience is better then sacrifice.

To these three degrees a fourth is ioyned,* 1.339 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,* 1.340 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,* 1.341 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,* 1.342 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,* 1.343 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,* 1.344 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,* 1.345 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;* 1.346 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:* 1.347 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:* 1.348 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,* 1.349 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,* 1.350 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.* 1.351 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,* 1.352 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,* 1.353 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:* 1.354 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.* 1.355 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,* 1.356 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,* 1.357 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,* 1.358 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,* 1.359 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.* 1.360 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,* 1.361 in distresse, in scourges, &c. that he suf∣fered for the Name of Christ.* 1.362 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,* 1.363 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,* 1.364 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;* 1.365 Watch thou in all things, lobour, fulfill thy ministerie. And Salomon admonisheth; My so••••e,* 1.366 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;* 1.367 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:* 1.368 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,* 1.369 despiseth mee. Doe not murmure nor speak ill of them, least thou heare, Your murmuring is not against vs, but against the Lord.* 1.370 Doe not basely or vildly esteeme of them least the Lord say vnto thee;* 1.371 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.* 1.372 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:* 1.373 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.

* 1.374 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,* 1.375 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,* 1.376 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,* 1.377 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.

* 1.378 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,* 1.379 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:* 1.380 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,* 1.381 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.* 1.382 The same thing the Apostle insinuateth, when he sayth to his Disciple Timothy;* 1.383 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:* 1.384 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;* 1.385 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?* 1.386 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,* 1.387 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,* 1.388 as one sayth, become worser through liberty. Euen as in a Vineyard well kept,* 1.389 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?* 1.390 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,* 1.391 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;* 1.392 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▪* 1.393 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,* 1.394 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:* 1.395 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;* 1.396 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;* 1.397 He that feareth God, neglecteth not any thing: And, Hee that setteth naught by small things,* 1.398 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,* 1.399 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,* 1.400 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.* 1.401 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.* 1.402 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.* 1.403 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;* 1.404 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;* 1.405 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,* 1.406 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,* 1.407 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,* 1.408 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,* 1.409 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;* 1.410 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,* 1.411 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,* 1.412 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:* 1.413 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:* 1.414 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,* 1.415 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.* 1.416 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;* 1.417 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.* 1.418 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;* 1.419 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:* 1.420 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,* 1.421 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:* 1.422 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,* 1.423 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;* 1.424 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,* 1.425 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,* 1.426 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:* 1.427 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;* 1.428 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,* 1.429 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.* 1.430 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,* 1.431 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:* 1.432 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,* 1.433 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,* 1.434 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.

* 1.435 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,* 1.436 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,* 1.437 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,* 1.438 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,* 1.439 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:* 1.440 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,* 1.441 which the Prophet Micheas in∣sinuateth, saying; Walke humbly, carefully, and circumspectly with thy God.* 1.442 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,* 1.443 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,* 1.444 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,* 1.445 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.* 1.446 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.* 1.447 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;* 1.448 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.* 1.449 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.* 1.450 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,* 1.451 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.

* 1.452 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,* 1.453 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.* 1.454 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,* 1.455 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,)* 1.456 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;* 1.457 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;* 1.458 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.* 1.459 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,* 1.460 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,* 1.461 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,* 1.462 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,* 1.463 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?* 1.464 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:* 1.465 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.* 1.466 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,* 1.467 & 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,* 1.468 & 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

  Baruch, 3,
• * 1.2

  Ierem, 9,
• * 1.3

  Euill cu∣••to••e
• * 1.4

  A simili∣tude.
• * 1.5

  The world.
• * 1.6

  The deuill.
• * 1.7

  Ecclesiast. 2,
• * 1.8

  Moe for vs then against vs.
• * 1.9

  A firme re∣solution is to be plan∣ted in the soule.
• * 1.10

  A simili∣tude.
• * 1.11

  Iorome in the life of Paule the Hermite.
• * 1.12

  A simili∣tude.
• * 1.13

  The propo∣sition of this Booke.
• * 1.14

  Ezech, ••.
• * 1.15

  A simili∣tude.
• * 1.16

  1, Iohn, 2,
• * 1.17

  Tob, 4.
• * 1.18

  August. to a certaine Earle.
• * 1.19

  Bernard in a certaine Sermon.
• * 1.20

  Bernard in a Sermon.
• * 1.21

  1, Cor, 15.
• * 1.22

  Wisdom, 6.
• * 1.23

  A saying of Tigranes King of the Armenians.
• * 1.24

  1, Peter, 5.
• * 1.25

  Greg. in the 9. book of his Morals. Chap. 11,
• * 1.26

  Iob, 9.
• * 1.27

  See Bernard in his 36, Sermon vp∣pon the Canticles.
• * 1.28

  1, Cor, 4.
• * 1.29

  Ber. in his 88. Epistle.
• * 1.30

  Ber. in hys 54. Sermon vpon the Canticles.
• * 1.31

  Greg. in his 40. homily vpon the Gospels.
• * 1.32

  1, Tim, 6,
• * 1.33

  Christ an example pouertie.
• * 1.34

  How vn∣worthy, & how vilde a thing it is, to lose thy soule for gold.
• * 1.35

  Math, 6,
• * 1.36

  Riches bring many euils, & in∣conuenien∣ces with them.
• * 1.37

  Riches doe not satisfie the appetite A simili∣tude.
• * 1.38

  Aug. of the words of the Lord,
• * 1.39

  Riches are not safe.
• * 1.40

  Riches pro∣fit nothing in death.
• * 1.41

  A simili∣tude.
• * 1.42

  Ambrose in a certaine Sermon.
• * 1.43

  Riches are remedies & reliefes of mans mise∣ry, and not instruments of pleasure.
• * 1.44

  1, Tim. 6.
• * 1.45

  Rich men may also be saued.
• * 1.46

  Ambrose in a Sermon.
• * 1.47

  Gregory in the 1. booke of his Regi∣ster. chap. 2.
• * 1.48

  Hirelings are not to be defrau∣ded of their wages.
• * 1.49

  Wils are speedily to be dischar∣ged.
• * 1.50

  A ioyfull & plesāt thing not to be endangered and endeb∣ted to o∣thers.
• * 1.51

  1, Tim, 6.
• * 1.52

  The com∣bat of Cha∣stity diffi∣cult.
• * 1.53

  Luxury polluteth the liu••ly temple of GOD.
• * 1.54

  1, Cor, 6,
• * 1.55

  The begin∣ning of lux∣urie plea∣sant, but y^e end bitter. Prou, 23,
• * 1.56

  Mischiefes ioyned to this vice.
• * 1.57

  Luke, 15,
• * 1.58

  The chast beginne an Angels life in this life.
• * 1.59

  Bernard, E∣pistle, 42
• * 1.60

  Apoc, 14,
• * 1.61

  The out∣ward sences are to be kept.
• * 1.62

  Ecclesi. 9.
• * 1.63

  Iob, 31.
• * 1.64

  The pre∣sence of God, of thy Angell, and of the deuill is to be thought vpon.
• * 1.65

  It is dange∣rous for a man alone to speake with a wo∣man alone.
• * 1.66

  Dan. 13.
• * 1.67

  August. of the words of our Lord.
• * 1.68

  Greg. in the 3, booke of his Dia∣logue. ch. 7.
• * 1.69

  Enuy is fa∣milier with euery age & person.
• * 1.70

  Gen. 37.
• * 1.71

  Num. 12.
• * 1.72

  Eccles. 4.
• * 1.73

  Enuious men like vnto the deuill.
• * 1.74

  August. in his booke of Christi∣an doctrine.
• * 1.75

  Wee must not enuie the vertues of our neighbor.
• * 1.76

  By Charity, other mens good things are made ours.
• * 1.77

  The mis∣chiefes of Enuie.
• * 1.78

  A simili∣tude.
• * 1.79

  Enuy is a iust sinne.
• * 1.80

  Gala, 5,
• * 1.81

  A simili∣tude▪
• * 1.82

  An obiec∣tion.
• * 1.83

  The answer.
• * 1.84

  Luke, 21.
• * 1.85

  Gluttony the cause of death.
• * 1.86

  The Absti∣nence of Christ.
• * 1.87

  The absti∣nence of the holy fathers
• * 1.88

  The delight of gluttony very short.
• * 1.89

  Luke, 16.
• * 1.90

  We must be wary in the refecti∣on of our bodies.
• * 1.91

  How man is reformed
• * 1.92

  A••lus G••∣li••••.
• * 1.93

  Ephe, 4,
• * 1.94

  Math, 5,
• * 1.95

  Man more wrathful then beasts.
• * 1.96

  Man hath no weapons giuen him of nature.
• * 1.97

  The anger of a certain Lyon.
• * 1.98

  From the example of Christ.
• * 1.99

  An angry man with∣out y^e grace and fauour of God. Math, 5,
• * 1.100

  In his 8. homily vp∣on Ezech.
• * 1.101

  How wee must re∣uenge.
• * 1.102

  Selfe-loue is to be pulld vp by the roots.
• * 1.103

  We must do nothing in our an∣ger.
• * 1.104

  Plutarch in the Apo∣thegs of the Romanes.
• * 1.105

  In the time of anger we must decree of nothing.
• * 1.106

  A simili∣tude.
• * 1.107

  Ecclesi. 19.
• * 1.108

  Another aduice.
• * 1.109

  1, Cor. 13.
• * 1.110

  Prou, 15.
• * 1.111

  Math. 7.
• * 1.112

  Math, 24,
• * 1.113

  The lobors of Christ.
• * 1.114

  The labors of y^e Saints.
• * 1.115

  Nothing created to be idle.
• * 1.116

  Iohn, 5,
• * 1.117

  Great re∣pentance is required for sinnes.
• * 1.118

  Luke, 7
• * 1.119

  The saying of a godly man.
• * 1.120

  Without perseuerāce no salua∣tion.
• * 1.121

  A simili∣tude.
• * 1.122

  Very good and whol∣some coun∣saile.
• * 1.123

  After victo∣ry a newe warre ap∣procheth.
• * 1.124

  A simili∣tude.
• * 1.125

  How temp∣tation is to be turned into good.
• * 1.126

  Iames, 5,
• * 1.127

  We must not sweare by the life of another.
• * 1.128

  A simili∣tude.
• * 1.129

  Three euils spring frō murmuring
• * 1.130

  A simili∣tude.
• * 1.131

  Ecclus, 22,
• * 1.132

  Prou, 16,
• * 1.133

  Ecclus, 28,
• * 1.134

  Ecclus, 11,
• * 1.135

  Ecclus. 28,
• * 1.136

  Ecclus, 9,
• * 1.137

  The grea∣test souera∣nity to be able to rule thy tongue.
• * 1.138

  A simili∣tude.
• * 1.139

  Psalm, 55,
• * 1.140

  Murmurers & detract∣ors, are not to be heard. Ecclus, 29,
• * 1.141

  Prou, 25••punc;
• * 1.142

  Howe a backbiter & a detractour is to bee re∣proued.
• * 1.143

  A simili∣tude,
• * 1.144

  Scandall that comes by detracti∣on.
• * 1.145

  Math, 18,
• * 1.146

  Zach. 2.
• * 1.147

  Against ie∣••ters and Iibers.
• * 1.148

  Leuit. 19.
• * 1.149

  Math. 7.
• * 1.150

  Foure pre∣cepts of the Church.
• * 1.151

  Houshol∣ders ought to looke that their families keepe the Sabaoth.
• * 1.152

  Eccles. 9.
• * 1.153

  Eccle. 19.
• * 1.154

  Aug. in his booke of y^e 〈…〉〈…〉.
• * 1.155

  Greg. in his Pastorals.
• * 1.156

  The hurt that the sins bring to the soule, which we make so small ac∣count of.
• * 1.157

  In what things they are com∣mitted.
• * 1.158

  Aug. in his book of the conflict of vertues and vices. Tom 9.
• * 1.159

  Math 6.
• * 1.160

  Math, 23,
• * 1.161

  Luke, 10▪
• * 1.162

  Rom, 13,
• * 1.163

  Wisdom, 2,
• * 1.164

  Math▪ 5,
• * 1.165

  1, Iohn, 4,
• * 1.166

  Psalm, 5▪
• * 1.167

  1, Peter, 2,
• * 1.168

  Math, 10,
• * 1.169

  1. Tim, 4,
• * 1.170

  2, Tim. 2,
• * 1.171

  2, Tim, 4,
• * 1.172

  Math, 5.
• * 1.173

  Math. 25.
• * 1.174

  Ezech. 18,
• * 1.175

  Eccles. 5.
• * 1.176

  Ezech. 16.
• * 1.177

  A simili∣tude.
• * 1.178

  1, Iohn, 16,
• * 1.179

  Luke. 6.
• * 1.180

  ••ath. 5,
• * 1.181

  I••b, 31,
• * 1.182

  Esay, 46.
• * 1.183

  1, Cor. 2.
• * 1.184

  The con∣clusion of the first part of the s••∣cond book.
• * 1.185

  1, Iohn, 4.
• * 1.186

  The duties of iustice.
• * 1.187

  Note.
• * 1.188

  Miche. 6,
• * 1.189

  The parts to be refor∣med in mā.
• * 1.190

  What ma∣ner of con∣u••rsation man ought to haue.
• * 1.191

  The first fruit of this modesty.
• * 1.192

  Math, 5,
• * 1.193

  A caution.
• * 1.194

  The second fruite.
• * 1.195

  A simi∣litude.
• * 1.196

  Ecclus, 19,
• * 1.197

  The third fruite.
• * 1.198

  Iob, 29▪
• * 1.199

  In the same chapter.
• * 1.200

  Eccl••s, 19,
• * 1.201

  Prou, 27,
• * 1.202

  The body ought to be h••ndled ••u∣sterely.
• * 1.203

  A simili∣tude,
• * 1.204

  Rules to be obserued in eating.
• * 1.205

  Ecclesi. 31.
• * 1.206

  Bernard in his Epistles.
• * 1.207

  Greg. in the 2▪ booke of his Morals.
• * 1.208

  A simili∣tude.
• * 1.209

  Gluttony a deceitfull pretender of y^• which is not.
• * 1.210

  Epictetes.
• * 1.211

  The touch and the tast are the ig∣noblest sen∣ces.
• * 1.212

  The ple••sure of the tast short.
• * 1.213

  Wine im∣moderatly taken how dangerous.
• * 1.214

  Ephesi. 5.
• * 1.215

  In an Epistle to Eusto∣chium of keeping vir∣ginity.
• * 1.216

  The Vine bringeth forth three kinde of Grapes.
• * 1.217

  Wine a ve∣ry bad counsayler. Much talke to be a∣uoyded.
• * 1.218

  Prou, 31,
• * 1.219

  In the life of August. chap, 22. Ierome in an Epistle to Furia.
• * 1.220

  A simili∣tude.
• * 1.221

  Bernard in his Epistles.
• * 1.222

  At the time of prayer, the eyes are especially to be kept.
• * 1.223

  The eares are to be kept.
• * 1.224

  Smelling.
• * 1.225

  The tast.
• * 1.226

  Ecclus, 18,
• * 1.227

  Iames. 3,
• * 1.228

  4. Things are to bee obserued in speaking.
• * 1.229

  The matter is to be ob∣serued.
• * 1.230

  Ephe, 4,
• * 1.231

  Ephe, 5,
• * 1.232

  A simili∣tude.
• * 1.233

  The maner is to be ob∣serued in speaking.
• * 1.234

  Ecclus, 32,
• * 1.235

  The time.
• * 1.236

  Ecclus. 20.
• * 1.237

  The intent of the spea∣ker.
• * 1.238

  Prou, 17,
• * 1.239

  The euils and mis∣chiefes of our owne will.
• * 1.240

  Bernard in his thyrd sermon of the resur∣rection of the Lord.
• * 1.241

  The inferi∣our part of the soule is to be wat∣ched & kept
• * 1.242

  The diffe∣rence be∣tweene the sonnes of God, & the children of the world.
• * 1.243

  With what affections we are es∣pecially to warre.
• * 1.244

  Note.
• * 1.245

  How the superiour part of the soule is to be refor∣med.
• * 1.246

  The pouer∣ty of spirit.
• * 1.247

  Seneca in his 18. Epist.
• * 1.248

  Iohn, 12.
• * 1.249

  Prou. 29.
• * 1.250

  Eccles. 33.
• * 1.251

  A simili∣tude.
• * 1.252

  A simili∣tude.
• * 1.253

  The Imagi∣nation a wanderer and a fu∣gi••iue.
• * 1.254

  A simi∣litude.
• * 1.255

  2, Kings, 4.
• * 1.256

  The duty and office of wisdom. Simili∣tudes.
• * 1.257

  Wisedome the Cap∣taine and guide of o∣ther ver∣tues.
• * 1.258

  The first du∣ty of wise∣dome.
• * 1.259

  The second dutie.
• * 1.260

  The thyrd dutie.
• * 1.261

  The fourth dutie.
• * 1.262

  The fift dutie.
• * 1.263

  Eccles, 3,
• * 1.264

  Prou, 29.
• * 1.265

  Eccles, 8.
• * 1.266

  The 6▪ duty
• * 1.267

  Ecclus: 18.
• * 1.268

  The 7. duty
• * 1.269

  The 8. duty
• * 1.270

  Acts, 6,
• * 1.271

  The 9. duty
• * 1.272

  No man hurteth more, then hee y^e hur∣teth vnder the show of pietie.
• * 1.273

  The tenth dutie.
• * 1.274

  Gala, 1,
• * 1.275

  Prou. 4.
• * 1.276

  what things are required for this wisedome.
• * 1.277

  Foure step∣dames of wisedome.
• * 1.278

  Vertue ha∣teth ex∣treames.
• * 1.279

  Antiquity doth not patronize nor vphold sinne.

  This rule hath place in morality not in mat∣ters of faith.
• * 1.280

  Apparences of things doe often deceaue vs.
• * 1.281

  In what a man ought to be cir∣cumspect.
• * 1.282

  Note.
• * 1.283

  Prou. 14.
• * 1.284

  Eccles. 1.
• * 1.285

  Euery opi∣nion is not to be fol∣lowed.
• * 1.286

  Ecclesi 13.
• * 1.287

  The second part of iu∣stice.
• * 1.288

  Esay, 58,
• * 1.289

  1, Cor, 12,
• * 1.290

  Colos 3,
• * 1.291

  1, Tim, 1,
• * 1.292

  Rom, 13,
• * 1.293

  Ierome vp∣on the sixt chap. of the Epistle to y^e Galathians.
• * 1.294

  Charitie is not a naked and a bare affection.
• * 1.295

  1, Iohn 3,
• * 1.296

  Sixe duties of Charitie
• * 1.297

  Gala, 6.
• * 1.298

  The nega∣tiue duties of Charitie.
• * 1.299

  Wee must haue y^e hart of a mother towards our neygh∣bour.
• * 1.300

  How such an hart is to be pur∣chased.
• * 1.301

  All things cōmon to vs with our neighbour.
• * 1.302

  A simili∣••ude.
• * 1.303

  The hart of a sonne to∣wards his parents.
• * 1.304

  Nine ver∣tues are re∣quired to prepare and furnish such an hart.
• * 1.305

  The loue of God.
• * 1.306

  2. Feare and reuerence.
• * 1.307

  Psal. 119.
• * 1.308

  Ecclesi. 1.
• * 1.309

  Iob. 9.
• * 1.310

  How feare is bred in vs.
• * 1.311

  3. Trust and confidence. A simili∣tude.
• * 1.312

  An obiec∣tion.
• * 1.313

  The answer
• * 1.314

  A simi∣litude.
• * 1.315

  Another obiection.
• * 1.316

  The answer
• * 1.317

  A simili∣tude.
• * 1.318

  The merits of Christ.
• * 1.319

  Dan. 13.
• * 1.320

  The 4, ver∣tue which is the zeale of Gods ho∣nour.
• * 1.321

  Psal. 69.
• * 1.322

  5. The purity of the in∣tent.
• * 1.323

  A simili∣tude.
• * 1.324

  Math. 6.
• * 1.325

  3, Regum, 6
• * 1.326

  The intent approueth & cōmen∣deth the worke.
• * 1.327

  With what intent good is to bee doone.
• * 1.328

  A simili∣tude.
• * 1.329

  A pure in∣tent is to be craued of GOD.
• * 1.330

  6. Prayer.
• * 1.331

  7. Thanks-gi∣uing.
• * 1.332

  Psalm. 34,
• * 1.333

  Psalm, 71,
• * 1.334

  8. Obedience.
• * 1.335

  A simili∣tude.
• * 1.336

  The thyrd degree.
• * 1.337

  1, Iohn, 4,
• * 1.338

  1, Kings, 15.
• * 1.339

  The fourth degree of obedience.
• * 1.340

  A simili∣tude.
• * 1.341

  Psalm, 73,
• * 1.342

  Esay, 58,
• * 1.343

  Ezech, 1,
• * 1.344

  9. Patience.
• * 1.345

  Prou. 3.
• * 1.346

  Heb. 12.
• * 1.347

  Iohn, 18,
• * 1.348

  A simili∣tude.
• * 1.349

  2, Cor. 4.
• * 1.350

  Math. 1••.
• * 1.351

  Ierome.
• * 1.352

  Bernard.
• * 1.353

  A simili∣tude.
• * 1.354

  2, Tim. 2.
• * 1.355

  A man must be arm••d against all euils that may be••ide him.
• * 1.356

  Ecclesi. 18.
• * 1.357

  1, Pet. 2.
• * 1.358

  A simili∣tude.
• * 1.359

  Three de∣grees of pa∣tience.
• * 1.360

  Rom, 5,
• * 1.361

  2, Cor, 11,
• * 1.362

  Philip, 2,
• * 1.363

  2, Cor, 8▪
• * 1.364

  What is meete for Rulers, and Ouerseers.
• * 1.365

  2, Tim, 4,
• * 1.366

  Prou, 6,
• * 1.367

  The duty of a subiect.
• * 1.368

  Three de∣grees of o∣bedience.
• * 1.369

  Luke, 10,
• * 1.370

  Exod, 16,
• * 1.371

  1, Kings, 8,
• * 1.372

  Acts, 5,
• * 1.373

  The duty of a good Matrone.
• * 1.374

  The duty of a maister of a family.
• * 1.375

  1, Tim, 5,
• * 1.376

  Ier. 13.
• * 1.377

  A simi∣litude.
• * 1.378

  The two∣fold order of vertues.
• * 1.379

  The inter∣nall vertues are more excellent then the externall.
• * 1.380

  Iohn, 4.
• * 1.381

  Cato.
• * 1.382

  Psal. 45.
• * 1.383

  1. Tim. 4.
• * 1.384

  Aristotle.
• * 1.385

  Galen.
• * 1.386

  Ose 6.
• * 1.387

  Prou. 10.
• * 1.388

  Terence.
• * 1.389

  A simili∣tude.
• * 1.390

  The affecti∣on of deuo∣tion how tender and delicate.
• * 1.391

  A simili∣tude.
• * 1.392

  The diffe∣rence be∣tweene the outward vertues, and the inward.
• * 1.393

  Two ex∣treames in esteeming vertues.
• * 1.394

  2, Tim, 3, Hebr, 10,
• * 1.395

  The exter∣nall vertues are to bee ioyned to the internal.
• * 1.396

  A simili∣tude.
• * 1.397

  Eccles, 7,
• * 1.398

  Ecclus, 29,
• * 1.399

  A simili∣tude.
• * 1.400

  Internall vertues lesse known thē externall.
• * 1.401

  Luke, 16,
• * 1.402

  Rom. 2,
• * 1.403

  Bernard in his booke of the pre∣cept of dis∣pensation a little after y^c beginning.
• * 1.404

  A two-fold righteous∣nes.
• * 1.405

  Math. 23.
• * 1.406

  ••say, 29.
• * 1.407

  Esay, 1.
• * 1.408

  Esay, 66.
• * 1.409

  Amos, 5.
• * 1.410

  Mal. 2.
• * 1.411

  What euils doe arise from this false righ∣teousnes.
• * 1.412

  Luke, 18.
• * 1.413

  Two kinds of hipo∣crisie.
• * 1.414

  Prou. 14.
• * 1.415

  Prou. 30.
• * 1.416

  Math. 21.
• * 1.417

  Apoc. 3.
• * 1.418

  who is hot, cold, and luke warme
• * 1.419

  A simili∣tude.
• * 1.420

  The world hath alwais been set vp∣on mis∣chiefe.
• * 1.421

  A simili∣tude.
• * 1.422

  Ecclus, 37,
• * 1.423

  Diuers meanes to obtaine grace.
• * 1.424

  Euery one likes his owne way best.
• * 1.425

  Euery one prayseth that science wherin he excell••th.
• * 1.426

  A simi∣litude.
• * 1.427

  1, Cor. 12.
• * 1.428

  A simi∣litude.
• * 1.429

  The vari••ty of grace by nature.
• * 1.430

  Variety by grace, and why God would haue variety of gifts in his Church.
• * 1.431

  1, Corin, 12
• * 1.432

  A simili∣tude,
• * 1.433

  There is a certaine di∣uersitie in y^c creatures.
• * 1.434

  Gene, 37,
• * 1.435

  It is an e∣uill thing to enuie our neighbour. A simili∣tude.
• * 1.436

  A simili∣tude.
• * 1.437

  Rom, 14,
• * 1.438

  A simili∣tude,
• * 1.439

  Continuall care, a ge∣nerall ver∣tue.
• * 1.440

  A simili∣tude.
• * 1.441

  Deut. 4.
• * 1.442

  Mich. 6.
• * 1.443

  Cant. 3.
• * 1.444

  Phil. 1.
• * 1.445

  A simi∣litude.
• * 1.446

  In the be∣ginning of our conuer∣siō we must walke wari∣ly and cir∣cumspectly.
• * 1.447

  Certaine counsailes. Seneca.
• * 1.448

  Two diffi∣culties in vertue.
• * 1.449

  A simi∣litude.
• * 1.450

  Vertue is hard and difficult.
• * 1.451

  Exod, 4.
• * 1.452

  The errour of them which forth-with in the be∣ginning of their con∣uersion doe seeke for peace.
• * 1.453

  Esay, 58,
• * 1.454

  Prou, 31,
• * 1.455

  The slug∣gard flyeth frō vertue by reason of the difficul∣tie.
• * 1.456

  Prou, 26,
• * 1.457

  Ecclus, 4,
• * 1.458

  1, Iohn, 4,
• * 1.459

  The seruent desire of some to serue God.
• * 1.460

  The sundry & manifold tryals and torments of Martyrs.
• * 1.461

  By this kinde of death reli∣gious & cō∣stant Coro∣na ended her lyfe.
• * 1.462

  An horrible kind of mar¦ tyrdome.
• * 1.463

  Heb. 12.
• * 1.464

  Luke. 24.
• * 1.465

  2, Kings. 11.
• * 1.466

  Heb. 11.
• * 1.467

  Prou. 31.
• * 1.468

  Luke. 9.