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 TITLE. Of the bond in which we are bound to Vertue: and to attend vp∣on GOD, by reason of the benefite of our Creation. CHAP. II.

WE ought not only to apply our selues vnto Ver∣tue, and to obey the diuine commaundements, for that which God is in himselfe; but also for that which hee is to vs: that is, by reason of his innumerable benefits: of which although wee haue spoken in another place, for that purpose which then we had in hand, neuerthelesse heere also wee will handle the same things: that they being before our eyes, we may see plainly, by how many names and titles we are bound to serue such a giuer. Of these benefits our Creation is the first, of which (seeing that it is knowne to euery bodie) onely I will say that, that man wholy is bound for that alone to serue and attend vp∣on the Lord, who hath created him. For according to all lawes, a man is a debtor of all that he hath receiued. Seeing that there∣fore by this benefite he hath receiued his being, that is, his body, with all his senses, and his soule, with all her powers and facul∣ties, the consequent is, that he must bestow all them to the ser∣uice of his Maker, vnlesse he will be accounted towards him a theefe, and an ingratefull man, beeing enriched with so great a benefit. For if a man should build a house, whom shall it serue for, but for the Lord who builded it? And if a man shall plant a Vineyard, who shall gather the grapes? shall not hee that hath planted the Vineyard? And if a Father hath a sonne, whom shal he rather serue then his father, who begat him.

This is that, which auncient lawes doe say, that it cannot be esteemed how great the authority of the father is ouer his chil∣dren, which reacheth so farre, that it was lawfull for a father be∣ing in necessity to sell his child: for in respect of that, that hee hath giuen to his child to be that he is, therefore the father hath that power ouer his child, that he might doe with his child what he would. If therfore the dominion and authority of a father

be so great ouer his child; what shall be his dominion and au∣thority, from whom is deriued the being of all fathers, as well in heauen as in earth? And if they as Seneca sayth, who haue receaued a benefit, ought to imitate and follow the fertile field, which yeeldeth much more, then it receaueth: how shall wee make aunswere to God, in this measure of gratitude, seeing that we cannot yeeld more vnto him, then we haue receaued of him, although we yeeld all that we haue? But if he that yeeldeth no more, then he hath receaued, doth not obserue and keepe this law and rule;* 1.1 what shall we say of him, who yeeldeth lesse, then is bestowed vpon him? And if, as Aristotle sayth, there can∣not be rendered like to God and our parents, how shall there be giuen like to God, who hath bestowed more vpon vs, then all the fathers in the world? But if it be a greeuous offence, if a sonne be disobedient to his father, what a wickednes will it be to be rebellious to God, who by so many names is our father? Yea in comparison of whom no man deserueth the name of a father? This is that which the Lord worthily complayneth of by his Prophet.* 1.2 If then I am your father, sayth he, where is mine honor? If I be your Lord, where is my feare? Against the same in∣gratitude an other Prophet also enueieth, and that with words more stinging & pearcing:* 1.3 Ah peruerse and froward generation, sayth he, ah foolish and vnwise people, doest thou render such things to the Lord? Is not he thy father, that hath bought thee, that hath made thee, and proportioned thee?

These are they that doe not lift vp their eyes to heauen, ney∣ther doe behold themselues being forgetfull and vnmindfull of themselues. For if they would view and behold themselues, they would secretly aske themselues, and they would endeuour to know, what was their first originall and their first beginning: that is, of whom they were made, and to what end they were created?* 1.4 For by the knowledge of these things, at length they shold come to the knowledge of that, which of duty they ought to doe. Because men doe not these things, they liue as though they sprung and were begotten and made of themselues. As liued that cursed King of Aegypt, whom God threatneth by his Prophet saying: Behold, I come against thee, Pharaoh King of Egipt, the great Dragon, that lyeth in the midst of his riuers, which

hath sayde, The riuer is mine, and I haue made it for my selfe. After this manner liue all they, that forget theyr Creator, as though they were created of themselues acknowledging no maker. Better did Saint Augustine,* 1.5 who by the knowledge of his ma∣king and beginning came to the knowledge of his Creator, say∣ing in one of his Soliloquies: And I returned to my selfe, and I entred into my selfe, and I sayde vnto my selfe: Who art thou? and I aunswered my selfe, a reasonable man and mortall: and I began to discourse and dispute with my selfe, what this was, and I sayd: Whence commeth ô my Lord God this manner of cre∣ature? Whence, but from thee? Thou madest me, and not I my selfe. Who art thou? Thou art hee, by whom I liue, thou art he by whom all things liue. Who art thou? Thou ô Lord art my true and onely God, omnipotent, and eternall, incom∣prehensible and vnmeasurable, who alwayes liuest, and nothing dyeth in thee. O my God tell me thy humble seruant, ô mer∣cifull God tell mee poore wretch, tell mee I pray thee for thy mercies sake, whence is this manner of creature, but from thee? Shall any man be the maker of himselfe? Is to be and to liue ta∣ken from any other then from thee? Art not thou the chiefest good, of whom all things are that be? For whatsoeuer is, is of thee, because nothing is without thee. Art not thou the foun∣taine of life, from whence floweth all life? For whatsoeuer ly∣ueth, liueth by thee, because nothing liueth without thee. Thou ô Lord then hast made all things. Shall I aske who hath made me? Thou ô Lord hast made me, without whom nothing is made. Thou art my maker, & I thy worke. I giue thee thanks, ô my Lord God, by whom I liue, and by whom all things liue. I giue thee thanks ô my framer & fashioner, because thy hands haue made me, & fashioned me. I yeeld thee thanks ô my light, because thou hast enlightned mee, and I haue found both thee, and my selfe. This is therfore the first of the diuine benefits, and the foundation of all the other. For all other doe presuppose a Being, which is giuen by this benefit; and so all are gotten and ioyned with this as accidents with their substance, in which they haue their ground and footing, that by this meanes thou mayst vnderstand, how large & liberall a benefit it is, and how worthy it is that thou shouldest deepely and profoundly consider of it.

Goe too therefore, if God requires so great a thanksgiuing of thee for euery one of his benefits, what doest thou thinke that he will require, for this alone, which is the foundation of all the other? Especially seeing that it is the condition of the diuine Godhead, that as he is most liberall in bestowing of his bene∣fits, so is he most desirous, and as it were couetous in requiring thanks for them. Not because hee doth stand neede of them, but because our duty doth will them. For in the old Testament we reade that God did no sooner bestow one benefit vpon his people, but forth-with it being scarse bestowed, he commaun∣ded, that it should be had amongst them in perpetuall memo∣rie, and that for it they should giue euerlasting and immortall thanks.* 1.6 So when he deliuered his people from the Egyptian seruitude and yoake, scarsely they were gone out of that Coun∣trey, when he commaunded, that euery yeere they should cele∣brate a solemne feast in remembrance of that benefit.* 1.7 For that end also he slew all the first borne of the Egiptians, and forth∣with commaunded that all the Israelites first borne should be sanctified vnto him, as well of men as of beasts, which after that should be borne of them, or amongst them.* 1.8 The Lord sent the Israelites Manna from heauen, where-with they might be fed, and hee fed them with that kinde of meate forty yeeres in the wildernes: as soone as they had begun to eate it, he commaun∣ded them to gather a certaine measure of the Manna, and to put it into a pot, and to lay it vp before the Testimony, that all po∣sterity might haue knowledge of this benefit. Not long after that, he gaue them a famous victory against the Amalekites, and sayd vnto Moses:* 1.9 Write this for a remembrance in the booke, and rehearse it in the eares of Iosua.

If therfore God be so carefull, that the memory of his tem∣porall benefits should liue for euer amongst his people; what will he not require of vs, for this immortall benefit, seeing that our soule, which he hath giuen vnto vs, is immortall? Heere∣vpon sprung that consideration, which moued the holy Patri∣arches to build Alters, that there might be monuments and re∣membrances as often as they receaued any particuler benefits of the Lord: yea they did remember in the names of their sons receaued benefits,* 1.10 least they shold be buried in obliuion. Wher∣fore

a certaine holy man very well concluded, that man should not oftner breathe, then he should be mindfull of his God. For euen as he alwayes hath a Being, so alwayes ought he to giue thanks to his Lord God for his immortall Being, which he hath receaued of him. The Bond of this obligation is so great, that also it was not vnknown to the Ethnick Philosophers but there were amongst them, that exhorted men that they should not be ingratefull to God.* 1.11 Epictetus a Stoicke Philosopher was wont to say: O man be not ingratefull to that high power, for benefits receaued, as are thy sight, hearing, tast, &c. But more for thy life, which he hath giuen thee, and for other things with which he nourisheth and sustaineth thee. Giue thanks to him for the ripe fruites, for wine, for oyle, and for all other things. But especially thou oughtest to blesse him, because he hath be∣stowed vpon thee the light of reason, that thou mayst vse all them afore-sayd, and that thou mayst know theyr valour and worth. If an Heathen man shall so commend gratitude, & shall exact it so strictly for cōmon benefits; what ought not a Chri∣stian man to doe, who hath also receaued a greater light of faith, and greater, & more excellent benefits and blessings of God?

But perhaps thou wilt say;* 1.12 that these common benefits doe seeme rather to be of Nature, then of God: to which why ther∣fore am I bound for the disposition or the order of thinges, which are regularly done, and doe obserue theyr course? Alas, this is not the voyce of a Christian, but of an Ethnick, yea ra∣ther of a Beast. But that thou mayst know and acknowledge this more manifestly, heare the same Philosopher, chiding and correcting such men. Thou wilt say perhaps that nature besto∣weth these benefits vpon thee: Ah thou too much ingratefull man, doest thou not mark, that in saying that, thou doest change a name of God? vvhat other thing is Nature then God, who is the first and chiefest nature? Not therefore, ô ingratefull man art thou to be excused, when thou saiest that thou art bound to Nature, and not to GOD, seeing that not any nature may be found without God. If thou shouldest obtaine any thing of Lucius Seneca, and afterwards shouldest say, that thou art in∣debted to Lucius, and not to Seneca, thou dost not change thy Creditor, but onely his name.

Another reason why we are bound to serue GOD our Lord: because he is our Creator.

FVrthermore, not onely the debt of iustice, but also our own necessitie, doth binde vs to haue alwaies a respect and an eye to our Creator: if after that we be created, we will attaine vnto felicitie and perfection. For we must know, that those thinges, which are borne and breede (after a common manner of speak∣ing) are not forthwith borne with all their perfection.* 1.13 They haue many things perfect, yet many things in them are wan∣ting, which afterwards are perfected. That perfection he must adde and giue, who began the worke. So that it pertayneth to that cause, which gaue the first Beeing, to giue also the finishing and perfection. Heere-vpon it is, that all effects in their kinde, haue recourse and looke backe to their causes, that of them they may receiue their last perfections. Plants do labour as much as lies in them, that they may finde out the Sun, and that they may send foorth theyr rootes into the earth, which produced and brought them foorth: Fishes also doe not goe out of that wa∣ter which engendered them: a Chickin being excluded out of the Egge, by and by doth hatch it selfe vnder the winges of the Henne, and followeth her wheresoeuer shee goeth. The same doth a Lambe, who after that he is brought forth, presentlie hasteth to the dugges of his Damme; and if there were a thou∣sand sheepe of the same fleece and colour, yet hee knoweth his owne Damme, & goeth alwaies with her: as though he should say: Hence I haue receaued that I haue, hence I will require that which I want. This almost in all naturall things hath place, and also it would come in vse amongst artificiall things, if either they had sence or motion. If a Painter in delineating & pour∣traying a picture, should leaue the eyes imperfect, if that picture could perceiue it,* 1.14 or could be admonished of that it wanteth, what doost thou thinke that it would doe? whether would it goe? it is certaine that it would not goe to the pallace of a King or of a Prince, because they could not satisfie the desire of it, nor supply his want: but it would returne to the house of his Mai∣ster, and there would desire him, that he would make it perfect, and that he would finish that he began. Tell mee, ô reasonable

man, what is the cause, that thou doost not that, which vnrea∣sonable creatures doe? Thou art not yet perfect, many thinges are lacking in thee, many things are as yet wanting to thee, be∣fore thou art finished or perfected. The first example and patterne, as yet is not scarce delineated and drawne (as we say) after a rough and rude manner: the comlines, decking & trim∣ming of the worke are yet wanting, which most plainly con∣uinceth the continuall appetite of that nature: which alwayes as it were feeling her owne necessitie, desireth alwayes seruent∣lie, and seeketh carefully that which is wanting to her.

God will afflict thee with hunger, that being compelled by this necessity, he might make thee enter in by the right gate, and that thou shouldest haue respect vnto him. For this cause, hee that made thee, would not presently finish and make thee per∣fect: and for this cause he would not presently make thee rich. Hee dyd this, not because hee is couetous, but because hee is louing and fauourable to thee, knowing that it is good, that thou shouldest be such an one, not that thou shouldest be poore, but that thou shouldest be humble; not that thou shoul∣dest alwayes be in neede, but that thou shouldest alwaies haue respect vnto him. If therefore thou be blinde, poore, and stan∣ding neede of many things, why doost thou not runne to thy Father that created thee, and to the Painter that shadowed thee, that hee may perfect those things which are missing and vvan∣ting?

See how ready in this busines was King Dauid,* 1.15 Thine hands, (saith he) haue made and fashioned me, giue me vnderstanding that I may learne thy commaundements. As if he should say, thy hands ô Lord, haue made all that is good in me; but thy worke & thy frame is not yet perfect & absolute in euery part. The eyes of my soule among other things are not yet perfect, I haue not yet that light, by whose benefit I may know and discerne, what is wanting in me, & what is necessary for me. But of whom may I request that which remaineth & is behind, except of him, who gaue that I haue; that to whom the beginnings are due, to him also the end might be due? Giue mee therefore ô Lord that light, illuminate the eyes of this borne blinde, that I may ac∣knowledge thee with them, and so that may be perfected, which

thou hast begune in me. If therefore it appertaineth to this Lord, to giue the last perfection to thy vnderstanding, it shall also pertaine to him, to giue the same perfection to thy will, and to the other faculties and powers of thy soule: that by this ma∣ner this frame may bee finished of the same workman that be∣gunne it. This therefore shall be done without defect, it shall encrease without discommoditie, it shall bee enriched without great preparation, and quiet rest shall be giuen vnto it without the possession of many things. Through him, a poore and my∣serable creature is content with his estate; in him rest contented the clothed and the naked, the destitute, and he that is regarded, he that wants all things, and he that is happy in possession of all things.* 1.16 Wherefore, worthily said the wise man, He is as rich, ha∣uing nothing, and is as poore, hauing great riches. For the poore, who hath GOD,* 1.17 is rich: and on the contrary part, he is most beggerly and poore, who is without God, although hee be the mightiest Monarch in the world. For what doe riches & pow∣er profit a wealthy man, beeing distracted with a thousand ma∣ner of cogitations, beeing wearie of all things, and lothing all things? which vices proceede of the appetite, which can be sa∣tisfied with no riches. What doe costly garments, delicate fare, full store-houses, and such like profit him, to ease the griefes and bitternesses boyling and seething in his soule?

A rich man, with all his riches lying in his bed, in one night a hundred times doth tosse and turne himselfe, neyther can hee sleepe, because he hath not that he desireth; & hee fearest least that he hath should be taken away. Of all those things, which hetherto haue beene spoken, that is conuinced and prooued, that thou maist know how greatly thou art bound to serue GOD, not onely for the debt of this benefit, but also for the complement & finishing of our felicitie and hap∣pinesse.

Notes

• * 1.1

  Honour is due to God, because he is our fa∣ther.
• * 1.2

  Mal. 1.
• * 1.3

  D••ut. 32.
• * 1.4

  By the con∣sideration of the crea∣tion, man doth come to y^e know∣ledge of his Creator. Ezech. 29.
• * 1.5

  Augustine in one of his Solilo∣quies. ca. 31.
• * 1.6

  Exod, 12,
• * 1.7

  Exod. 13.
• * 1.8

  Exod. 16. GOD re∣quireth of vs, grate∣fulnes and thanksgi∣uing.
• * 1.9

  Exod. 17.
• * 1.10

  Gen. 41.
• * 1.11

  Epictetus.
• * 1.12

  That the benefits of nature are of God.
• * 1.13

  All things that are borne, are not by and by perfect.
• * 1.14

  A simili∣tude.
• * 1.15

  Psalm, 119.
• * 1.16

  Prou, 13.
• * 1.17

  All things without God, are nothing.