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 TWELFTH TITLE. That the first priuiledge or prerogatiue of Vertue, doth bind vs vnto her: which is the speciall prouidence, by which God directeth all good men to all good, and chastiseth the iniquity of the wicked. CHAP. XII.

WE beeing about therfore to speak of the twelue priuiledges and prerogatiues of Vertue, we wil beginne of the first and principall, from which, as from a liuely fountaine, all the rest doe flow, and that is, of the prouidence and fatherly care, which God vseth towards them, who do serue him. Although there is in him a generall prouidence ouer all his creatures, yet he hath a singuler and a speciall prouidence one∣lie ouer them, whom hee hath chosen, that they should be his: and seeing that he accounteth of them as of his sonnes, he hath also giuen vnto them a childes hart, and a filiall spirit, and he in like manner, beareth towards them, the hart of a most louing & tender Father, and therefore he hath ouer them a care & a pro∣uidence, equall vnto this loue.

But how great that prouidence is, it cannot be vnderstood, vnlesse of them, which haue tried, or at least haue seene, or haue read with industrie & attention those places of Scripture, which speake of this prouidence. Whosoeuer shall doe this, hee shall see that generally all these things are directed to that end. For all things haue reference and are turned about these two points, no otherwise then the heauen about his poles, that is, about the Commaundement, and the Promise. For here, the Lord com∣maundeth obedience to man, and obseruaunce of his precepts; there he promiseth great rewards to them who obserue & keep them, & threatneth fearefull punishments to them, who breake and violate them. This doctrine is deuided after that manner, that all the morrall bookes of the sacred Scripture do cōmaund and promise: and the historicall doe shew the true effect of this or that; showing how differently GOD carrieth himselfe to∣wards the good & euill. But seeing that God is so magnificent

and so liberall, and man so miserable and so fraile; he so rich in promising, this so poore in giuing; greatly different is the pro∣portion of that which he commaundeth, in respect of that hee giueth: so that he commaundeth few things, but giueth verie many: he commaundeth loue and obedience, both which, hee himselfe giueth, and for them he offereth inestimable blessings, as well of grace, as of glory, both in this life, and that to come. Amongst these, wee giue the first place to his loue and fatherly prouidence, which he beareth towards them, who are receiued of him for sonnes: which loue exceedeth al loue & prouidence, which all earthly fathers haue, or can haue towards their sonnes. The reason is this, because euen to this day, there hath not been found any Father, who hath layd vp & prepared so great bles∣sings for the good of his chyldren, as GOD hath prepared & prouided for his children: that is, the participation of his owne glorie. Neyther hath any Father laboured or taken so much paynes as hee, who hath for them shedde his owne blood: To conclude, neyther doth any Father watch and keepe his vvith so great care and diligence, as God dooth his, who are daily in his eyes, and to whom he is present in all their tribulations. This Dauid confesseth in his Psalmes, when he sayth, Thou vpholdest me in mine integritie, and doost sette mee before thy face for euer. That is, thou neuer turnest thine eyes from me, for that conti∣tinuall care thou hast of mee. Also hee sayth in another place, The eyes of the Lord are vpon the righteous, and his eares are open vnto theyr cry. But the face of the Lord is against them that do euill, to cutte off theyr remembrance from the earth.

But because the greatest riches of a good Christian, is the prouidence which God beareth ouer him, & this the more cer∣taine it is, and better knowne vnto man, the greater is his ioy & confidence: I thinke that I shall doe a thing worth the labour, if I shall adde and bring hether, moe places and testimonies of the sacred Scripture, seeing that euery one of them, are as the Charters and Letter-pattents of a King, and new confirmations of the rich promises, and legacies of his diuine will. Therefore Ecclesiasticus sayth, The eyes of the Lord are vpon them that feare him, and he knoweth all the workes of man: hee is their mighty pro∣tection and strong ground, a defence from the heate, and a shadow for

the noone day, a succour from stumbling, and an help from falling, he setteth vp the soule, and lightneth the eyes▪ he giueth health, life, and blessing. Hetherto are the words of Ecclesiasticus, out of which it is euident and plaine to euery man, how many kind of duties there be, which GOD supplyeth in the preseruation of man. This the Prophet Dauid confirmeth, The paths of man are di∣rected by the Lord, for he loueth his way. Though he fall, he shal not be cast of, for the Lord putteth vnder his hand. Consider (I pray thee) heere, what ill can happen vnto him, who falleth vpon a bolster so soft, as is the hand of the Lord our God? And in an∣other place: Many & great (sayth he) are the troubles of the righ∣teous, but the Lord deliuereth him out of them all. He keepeth all his bones, not one of them is broken.

In the New Testament also, more excellent & magnificent things are spoken of this diuine prouidence, where the Lorde sayth, that he onely hath not a care of the bones of the righte∣ous, but also of euery one of theyr haires, that they fall not, nor perrish without his prouidence: willing after this manner of speaking, to insinuate and intimate vnto vs, his greatest and spe∣ciallest prouidence towards them. For of what thing shall not he haue care, who hath a care of all our haires? If this seeme too much vnto thee, heare that which is no lesse, which God spea∣keth by his Prophet, Hee that toucheth you, toucheth the apple of mine eye It had beene sufficient to haue sayd, hee that toucheth you, toucheth me: but it is more that he saith, he that toucheth any part of you, toucheth the apple of mine eye.

Neyther is our most bountifull Lord content, that he hym∣selfe should alone watch-ouer our safetie, but he also willeth, that the Angels should be ready to doe vs seruice: for so wee read in the Psalmes: Hee hath giuen his Angels charge ouer thee, to keepe thee in all thy waies: they shall beare thee in theyr handes, that thou hurt not thy foote against a stone. Didst thou euer see (I pray thee) such a Chariot or Wagon, as are the hands of Angels? See ther∣fore how the Angels, who are our elder brethren, doe beare the righteous in their armes, who are their younger brethren: who as yet know now how to walk alone, but must be carryed in the armes of their elders. And this they doe not onely in life, but al∣so in death, at the history in the Gospell testifieth of the rich

Glutton: in which we see that the begger Lazarus, after death was carryed of Angels into Abrahams bosome. The diuine Psalmographer confirmeth this: The Angell of the Lord, pitcheth round about them that feare him, and deliuereth them. How migh∣tie and strong this garde is, the translation of S. Ierome dooth more expresse: The Angell of the Lorde compasseth and en∣circleth them that feare him, that he may deliuer them.

What King was euer founde, that had such a garde as our Lord hath giuen vnto vs? This is most manifestly seene in the bookes of the Kings: the King of Syria comming to take the Prophet Elizeus, brought a great Armie with him, vvhich the seruaunt of the Prophet seeing, feared, and began to tremble. But the Prophet turning to his prayer: prayed the Lorde, that hee would vouchsafe to open the eyes of his vnbeleeuing ser∣uant, that he might see the Armie, which stoode for the defence of the Prophet, being stronger by infinite thousands then that, which came to hurt and wrong him. And hee opened the eyes of his seruant, and he saw the Mountaine ful of horses, and of fierie Charrets, for the defence and gard of Elizeus. Like to this gard is that, which is mentioned in the Canticles, in these words, What shall you see in the Shulamite (which is the Church, or any soule liuing in the state of grace) but as the company of an Army? that is, an Armie of Angels. This same also in the same booke is explaned by an other figure, when it is said; Behold Salomons bedde, threescore strong men are rounde about it, of the valiant men of Israell. They all handle the sword, and are expert in warre, euery one hath his sword vpon his thigh, for the feare by night. What o∣ther thing is this, then that the holy Ghost by this figure might teach and show, the great care & singuler prouidence, by which God defendeth and watcheth ouer the soules of the righteous? For whence is it (I pray thee) that man being conceaued in sin, liuing in a corrupt flesh, bent to all euill, should passe so many yeeres among so many snares and dangers, without destruction and vtter ruine of himselfe, if hee were not preserued & sustay∣ned by the Diuine prouidence? Which is so great, that it dooth not onely preserue men from euill, but also oftentimes it dooth turne the very euills, into which men fall through carelesnesse and negligence, into a matter of greater good: that is, as often

as by that they are made more wary, more humble, and more thankfull vnto him, who hath drawne them back from so great danger, and hath pardoned them so great a sinne.

For this cause the Apostle sayth, Vnto them that loue God, all things worke together for the best. If this fauour and friendship be worthy of admiration, that shall be more worthy, that God doth not onely shew this mercy to his seruants, but also to their sonnes and Nephewes, and to all things, that appertaine vnto them: as God himselfe testifieth, saying; I am the Lord thy God, a iealous God, visiting the iniquity of the fathers vpon the children, vpon the third generation, and vpon the fourth of them that hate me: And shewing mercy vnto thousands to them that loue me, and keepe my commaundements. An example of this we haue in Dauid: for God would not cast off his sonnes in so many ages, although their sinnes had oftentimes deserued it. And that onely in re∣spect of Dauid their Father. The same thing the Lord shew∣eth in Abraham, when he directed his seruant in his way, and prospered his busines, when his maister had commaunded him, that he should fetch a wife for his sonne Isaack. Neyther onely is he good and gracious to the seruant for the deserts of the mai∣ster; but that which is much more, for the loue of a good ser∣uant, God hath a care of an ill Maister. So he blessed the house of Putiphar the Egiptian, as the Scripture sayth, for Iosephs sake, and encreased all his substance as well in his houses, as in his fields, notwithstanding that Putiphar, Iosephs maister, was an Idolater. What bountifulnes, what prouidence can be grea∣ter then that? Who is so mad, that will not serue a Lord so libe∣rall, so faythfull, and so louing towards all them, that waite and attend vpon him, and not onely towards themselues, but also towards all things that is theirs?

¶ Of the names that are attributed vnto the Lord in the ho∣lie Scripture, by reason of this prouidence.

BEcause this diuine prouidence doth extend it selfe to many and wonderfull effects, therfore God hath in the holy Scrip∣tures diuers names. Hee is most vsually and solemnly called a Father: as in like manner God in most places of the Gospell, calleth vs his most louing sonnes. And not onely in the Gos∣pell,

but also in many places of the old Testament. For so the Prophet sayth in his Psalmes; As a Father hath compassion on his children, so hath the Lord compassion on them that feare him: for he knoweth whereof we be made, he remembreth that we are but dust. Because it seemed but a small thing to another Prophet, that he should be called a Father, seeing that his loue and prouidence doth exceede the loue of all fathers, he sayth; Doubtlesse thou art our Father; though Abraham be ignorant of vs, and Israell know vs not. As if he should say, Those that are fathers accor∣ding the flesh, are not worthy that name, if they be compared with thee.

But because in the loue of parents, the loue of the mother is commonly wont to be the more vehement and tenderer; the Lord is not content with the name of Father, but will also be called a Mother, and more then a Mother, as he himselfe sayth in Esay, in most sweet words; Can a woman forget her child, and not haue compassion on the sonne of her wombe? Though they should forget, yet will I not forget thee. Behold I haue grauen thee vpon the palme of mine hands: thy wals are euer in my sight. What words can be spoken with a more tender loue? Who will be so blind, or so blockish, who vnderstanding this, will not reioyce? Who will not be reuiued? Who will not lift vp his head, hearing that he hath such a pledge of the loue and of the diuine prouidence? For he that considereth that it is God that speaketh this, whose truth is for euerlasting, neyther doth he euer deceaue: whose riches haue no end, and whose power is infinite, whom shall he feare? What shall he not hope for? How shall he not reioyce at those words? When he heareth this assurance of his estate? this prouidence? and this certaine demonstration of loue? What? I will yet speake more. For the Lord is not content to haue compared his loue to the common loue of mothers; but hee chooseth one among all other, which excelleth al others in loue, that is the Eagle; with whose loue he compareth his loue and prouidence, saying; As an Eagle prouoking her young ones to flye, fluttereth ouer her birds, stretcheth out her wings, taketh them, and beareth them on her wings. This same thing the same Prophet al∣so testifieth in words more cleare, before the people being now ready to enter into the Land of promise: The Lord thy God hath

borne thee, sayth hee, as a man doth beare his sonne, in all the way which yee haue gone, vntill yee came vnto this place.

And as he himselfe doth take vpon him the name of a Fa∣ther and of a Mother; so hee giueth vnto vs the name of most beloued sonnes, as Ieremy testifieth; Is Ephraim, sayth hee, my deere sonne or pleasant child? Yet since I spake to him, I still remem∣bred him: therefore my bowels are troubled for him: I will surely haue compassion vpon him, sayth the Lord. Euery one of these words, because it is God that spake them, are worthy that they should be well considered of: for they are very forcible to mol∣lifie our harts with diuine loue, seeing that he hath loued vs, be∣ing vnhappy and miserable creatures so tenderly, and doth che∣rish vs so louingly.

By the same reason of the diuine prouidence, God after that he had taken vpon him the name of a Father, hee would also be called a Pastour or Sheepheard, as wee may see in the Gospell. That he might declare how farre this pastorall loue, and sheepheardly care doth extend it selfe, hee sayde, I am the good sheepheard, and know my sheepe, and am knowne of mine. O Lord how doost thou know them? with what eyes doost thou behold them? As the Father knoweth me, sayth he, so know I the Father. Which is, with the same eyes that my Father beholdeth me, I behold the Father; and with the same I looke vpon my sheepe. O blessed eyes, ô happy aspect. O supreame proui∣dence. What greater glory, what greater treasure, what greater riches can be desired of any one, then with such eyes to be be∣held of the sonne of God; that is, with the same eyes, that the Father beholdeth him? For although this comparison in euery poynt is not equall (for the naturall sonne deserueth more, then the adoptiue) yet great is that glory, that it is worthy to be com∣pared with this. Yet what ones, and how great the workes and benefits of this prouidence are, God by his Prophet Ezechiell doth most plentifully teach, in these words; Behold, I will search my sheepe, and seeke them out. As a sheepheard searcheth out his flocke, when he hath beene among his sheepe that are scattered, so will I seeke out my sheep, and will deliuer them out of all places, where they haue beene scattered in the cloudy and darke day. And I will bring them out from the people, and gather them from the Countries,

and will bring them to their owne Land, and feede them vpon the mountaines of Israel, by the riuers, and in all the inhabited places of the Countrey. I will feede them in a good pasture, and vpon the high mountaines of Israel shall their fold be: there shall they lye in a good fold, and in fat pasture shall they feede vpon the mountaines of Israel. I will feede my sheepe, and bring them to their rest, sayth the Lord God. I will seeke that which was lost, and bring againe that which was driuen away, and will binde vp that which was broken, and will strengthen the weake, but I will destroy the fat and the strong, and I will feede them with iudgment. And a little after: And I will make with them a couenant of peace, and will cause the euill beasts to cease out of this Land: and they shall dwel safely in the wildernes, and sleepe in the woods. And I will set them, as a blessing, euen round about my mountaine, and I will cause raine to come downe in due season, and there shall be raine of blessing.

Tell me I pray thee, what could our good sheepheard pro∣mise more? Or how could he describe this his meaning with words more sweet, more louing, or more elegant? For it is cer∣taine, that God speaketh heere not of a materiall flocke, but of a spirituall, which are men: where-vpon concluding this chap∣ter, he sayth, And yee my sheepe, the sheepe of my pasture are men: Neyther promiseth he grosse or aboundance of temporall bles∣sings; which are common to good and euill: but aboundance of spirituall graces, and of speciall prouidence, with which the Lord doth gouerne and rule this spirituall flock, as a shepheard, so sayth Esay, He shall feede his flocke like a sheepheard: he shall ga∣ther the Lambs with his arme, and carry them in his bosome, and shall guide them with young. What I pray thee can be spoken more louingly or more cherishingly? Of the offices and benefits of a sheepheard that whole Psalme speaketh, whose beginning is, The Lord doth guide me, for which S. Ierome translateth, The Lord is my sheepheard. After this beginning, he proceedeth to remember all the duties of a sheepheard, which in this place we will not set downe, because they are in euery place found, and this psalme may be reade of any one. Neyther heere in like ma∣ner will I remember, that as he is called a sheepheard, because he doth feede, so is he called a King, because he doth gouerne and defend; a Maister, because he teacheth; a Phisition, because

he healeth; a Carier, because he beareth vs in his armes; a Wat∣cher, because he watcheth for our defence; of which names the Scriptures are full. Among all these names, there is none more louing, which also demonstrateth this prouidence, then the name of a Bride-grome, by which name in the Canticles, and in other places of Scripture he is called. By thys sweet and louing word, hee inuiteth the soule of a sinner, to call vpon him: Call mee, and still cry vnto me, (sayth he, by the Prophet) Thou art my Father, and the guide of my youth and virginity. The which name is greatly honoured of the Apostle. For after those words, with which he that was first formed spake to his wife Eue, Therefore shall a man leaue his Father and his Mother, and shall cleaue to his wife: & they shall be one flesh: the Apostle addeth; This is a great secrete, but I speake concerning Christ, and concerning the Church. Which is his Bride, as is euery soule of man placed in the state of grace. What therefore is not to be hoped of him, who hath such a name, as this is? especially, seeing that it is vndoubtedlie true, that this name is not giuen vnto him in vaine, or vvithout reason?

But why in searching the Scriptures, doe we seeke for thys name or that, when as all names which promise any good, doe agree to this Lorde: especially, seeing that whosoeuer loueth him, or whosoeuer seeketh him, may finde in him all good that he desireth? Thys is that which Saint Ambrose saith in a cer∣taine Sermon; Christ is all vnto vs: If thou desirest to heale thy woūds, he is a Phisition; if thou beest ouer-heated with feauers, he is a fountaine to coole thee; if thou beest burdened with vn∣righteousnes, hee is righteousnesse; if thou neede helpe, hee is strength; if thou fearest death, he is life; if thou desirest heauen, he is the way; if thou hatest darknes, he is light; if thou seekest for meat, he is foode. See (I pray thee my brother) with hovve many names and titles Christ is noted, and set out vnto vs, who notwithstanding, is one in himselfe, and most simple. For al∣though he is one in himselfe, yet he is all things in vs, & that for the releeuing of all our necessities, which are innumerable.

There should be no end, if I would recite all the authorities of the Scripture, which pertaine to this matter; yet I haue brought a fewe of many, to the comfort of them, who waite &

attend vpon God, and that we might prouoke and allure those to his obedience, which doe not serue him: for it is certaine, that there is no greater treasure vnder heauen then this. For euen as he that hath warred in any voyage vnder an earthly King, and hath gotten Letters in which great rewards are promised vnto him, he keepeth them with great care, he often looketh vppon them, he is reioyced at them, they comfort his heauy hart in tri∣bulation, and at length he commeth to the King with them, de∣siring that was promised to him: so the seruants of GOD doe keepe all these words, and diuine Charters and Letter-pattents in their harts, which are more certaine, then the Letters of all Kings which are vpon the earth. In these is theyr trust; vvith these they are comforted in their labors; for these they are con∣fident in dangers; and in tribulations they adde consolation vn∣to them; to these they runne in all theyr needes: these doe in∣flame their mindes with the loue of this Lord, and binde them vnto him, to lay, and pay out, & sustaine, all things for his wor∣shyp & seruice; seeing that he himselfe, so faythfully doth pro∣mise himselfe wholy for our vse, who is all things in all. In thys appeareth one of the principall foundations of a Christian life, to haue knowne by experience this truth. Tell me, I pray thee, can any thing be imagined richer, precioser, better, or more to be desired then he? Can any one think of a greater good in this life, then to haue GOD a Sheepheard, a Phisitian, a Maister, a Supporter or Caryer, a strong vvall, a defence, a garde, and to conclude, a Bridegrome, and all in all? What can any one haue in the world, that he can giue to his friend, to be compared to the least of these benefits?

Great cause therefore haue they to reioyce and be glad, who possesse so great a good: neyther onely to reioyce, but also to comfort themselues, and to cheere vp their drooping spyrits, & to glory in him aboue all things. Be glad yee righteous, and reioyce in the Lord, sayth that royall Singer, and be ioyfull all yee that are vpright in hart. As if he should say, Let others reioyce in the ri∣ches and honours of the world, others in noblenes of birth, o∣thers in the friendship and fauours of Princes, others in the ex∣cellencie of theyr dignities: but reioyce and glory ye in deed & truth in so great a good, whose Lord is God, who possesse God,

whose inheritance God is; for by so much your good is more excellent, by how much God is more excellent then the crea∣tures. This expresly confesseth the Prophet in the Psalmes, say∣ing; Rescue and deliuer me, ô Lord, frō the hand of strangers, whose mouth talketh vanity, and theyr right hande is a right hand of false∣hood: that our sonnes may be as the plants, growing vp in their youth, and our daughters as the corner stones, grauen after the similitude of a pallace: that our corners may be full, and abounding with diuers sorts, and that our sheepe may bring foorth thousands, and ten thou∣sand in our streets: that our Oxen may be strong to labour: that there be none inuasion, nor going out, nor no crying in our streets. Blessed are the people that be so, yea, blessed are the people, whose GOD is the Lord. Why doost thou speake thys ô Dauid? The reason is in a readines. For he that possesseth GOD, hee hath that good, in which all goods are found, which may be desired. Let them glo∣rie that will in all other things, I will glory onely in the Lord my GOD.

So also that holy Prophet dyd glory, who said; I will reioyce in the Lord: I will ioy in the God of my saluation. The Lorde God is my strength: hee will make my feete like Hindes feete, and hee will make me to walke vpon mine high places. This then is the treasure, this is the glory prepared for them in this world, who serue the Lord. This is one, and that the greatest reason, which inuiteth vs to serue God, and a iust complaint is it, that God hath against them, who will not serue him, seeing that he is so good a Lord to them, so faithfull a defendour, and so sincere an Aduocate. With this complaint, in times past he sent Ieremy, that he might expostulate and chide with the people, saying; What iniquitie haue your Fathers found in mee, that they are gone farre from mee, and haue walked after vanitie, and are become vaine? And a little after: Haue I beene as a wildernesse vnto Israell? or a land of darke¦nesse? As if he should say: No: Seeing that this Land hath re∣ceaued of mine hands so many victories, & so much happines. Wherefore sayth my people then: Wee are Lordes, wee will come no more vnto thee? Can a mayde forget her ornament, or a Bride her attire? Yet my people haue forgotten me, daies without number, who am their ornament, glory and beauty. If God after this man∣ner lamented in the old Lawe, when as his fauours and graces

vvere not so perfect, what great cause hath he novve to lament, seeing that his graces are so much the more excellent, by hovve much they are more diuine, and more spirituall?

Notes

• The proui∣dence of God, is the fountaine of all good things.
• Two things are to bee considered of in euery place of Scripture: the Com∣maunde∣ment and the Pro∣mise.
• Psalm, 41.
• Psalm, 34,
• Testimo∣nies of the diuine pro∣uidence.
• Ecclus. cap. 15. & 34.
• Psalm, 37,
• Psalm, 34,
• Luke, 12, & 21.
• Zach, 2.
• The Angels do keepe vs.
• Psalm, 91,
• Luke, 16,
• Psalm, 34,
• 4. Reg. 6.
• Cant, 6.
• Cant. 3,
• God tur∣turneth e∣uils into good, to those whō he loueth.
• Rom, 8.
• He is not onely good and graci∣ous to the righteous, but also to their family Exod. 20.
• Gen. 17, and the 24.
• God bles∣seth a wic∣ked maister, for the sake of a good seruant.
• God is cal∣led a father.
• Psal. 103,
• Esay, 63.
• God is more then a mother. Esay, 49.
• Deut. 32.
• Deut. 1.
• We are the sonnes of God, and so are we cal∣led. Ier 31.
• God a Pa∣stour or sheepheard.
• Ezechiel. 34
• Esay, 40.
• Diuers names of God.
• God is cal∣led a Bride∣grome. Ierem, 3.
• Gene, 2.
• Ephe 5.
• God all in all.
• Ambrose of virginitie.
• A simili∣tude.
• How plea∣sant are the promises of the diuine prouidence vnto a righ∣teous soule.
• The proui∣dence of God, doth yeeld great matter of reioycing to the good. Psalm, 32,
• Psalm, 144,
• Abac. 3.
• An expo∣stulation of God with man.
• Ierem. 2,