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.

¶ That true rest and tranquilitie is found in God alone.

NOW wee haue declared and showen how miserable and deceitfull the felicity of this world is, it remaineth now that we proue that true felicity & tranquility, as it is not to be found in the world, so it is onely to be found in GOD alone: which demonstration, if it were rightly vnderstood of the men of thys world, they vvould not be so carefull for it, nor so tied and fet∣tered ynto it, as they are. And therefore I thinke that it vvill be worth the labour, if I shall adde this manifest truth vnto the precedent, and establish it not so much by the authority and te∣stimonies of fayth, as by reasons. Therfore first we must know, that no creature can perfectly rest and be at quiet, so long as he commeth not to his last end, which is his last perfection agree∣able vnto his nature. For so long as he commeth not thether, he must of necessity be vnquiet, as that creature, that suffereth violence by reason of some defect.

Doost thou then demaund what and who is the last end of man?* 1.1 in whose hand his felicity is placed? vvhat is that, that the Diuines call the obiectiue beatitude? I cannot deny, but that it is God, who as he is the first beginning of man, so is he also his last end. And as it cannot be, that there should be two first be∣ginnings, so it is imposibble, that there should be two last ends. For this were to make two Gods. Furthermore, if God be the last end of man, he is also his last beatitude and felicity; but it is impossible that there should be two last ends, or two felicities. Therfore it cannot be, that without God there should any feli∣city be found.* 1.2 For euen as a Gloue is made for the vse of the hand, and a scaberd, that a sword may be sheathed in it: So also the hart of man is created for the vse of God, neyther without him can any rest be found. The reason is, because seeing that the principall subiect of felicity is in the vnderstanding and will of man, so long as these two faculties are not quiet, so long can∣not man be quiet. But because it is without controuersie, that these two faculties cannot be quiet, but onely in God, therfore these two faculties are neuer at quiet, vntill they finde out some

vniuersall obiect, wherein are all good things. Which when it is once knowne and loued, then there is nothing further, that the vnderstanding desireth to know,* 1.3 or the will to loue. Hence it is, that nothing created, although it be the empire and rule of the vniuersall vvorld, can satisfie the hart of man, he onely being excepted, for whom it was created, that is God alone. Plutarch reporteth of a certaine Souldier, who through many degrees of dignity, at the length came to be made Emperour. Now when he had attayned so great honour, and found not that quiet and peace in it, which before he promised to himselfe to be in this estate, he sayd: I haue runned through al the degrees of all dig∣nities, but I haue not found quietnes and tranquillity in any of them. Neyther is it any meruaile, because that which is created for God, without him cannot finde any quiet or rest.

But that thou mayst vnderstand this the better and more manifestly, behold the Sea-mans needle, and it will teach thee this so necessary Philosophy.* 1.4 It is the nature of that Iron, that in what part it hath touched the load-stone, that that part al∣wayes looketh towards the North. For God, who hath created this stone, hath bestowed vpon it this naturall inclination. Thou seest, the experience of the thing teaching thee, how that nee∣dle runneth, and turneth to and fro, and with great vnquietnes moueth to euery corner, vntill it hath found that poole, & then it resteth and standeth vnmoueable, no otherwise, then if it was fastened downe with a nayle. So hath God created man, and hath infused into him a certaine naturall inclination and readi∣nes, that he should alwayes looke to his maker as to the poole and his last end. Therefore so long as he is without him, like that needle he is vnquiet, yea, if he was the Lord of the whole vvorld: But turning and directing his hart to God, forth-with he resteth, and as that needle standeth vnmoueable; for in him he findeth rest. Of this is followeth, that he is onely happy, who possesseth God, and that he commeth the nearer vnto happi∣nes, who goeth the lesser way from God. But because the righ∣teous in this life are the nearer vnto God, therefore they are the more happy, albeit the world knoweth not their felicity. The reason is, because this felicity consisteth not in a sensible and corporall pleasure, as the Epicures sayde, and after them the

Moores of Mahometistes, and after them the wicked and vn∣godly Christians, who with their mouthes deny the law of Ma∣homet, but in their lifes follow it, and diligently obserue it, nei∣ther seeke for any other Paradice in this life, then that of the Sa∣racens. Therefore true felicity consisteth not eyther in the bo∣dy, or in external things, but in the Spirit, and in spirituall bles∣sings, and inuisible, as both the Philosophers of sounder iudge∣ment, and also good Christians (although after a diuers man∣ner) doe auouch and affirme. The Prophet would signifie the same thing,* 1.5 when he sayd: The Kings daughter is all glorious with∣in: her clothing is of broydered gold. In which she hath so great peace and quite, as all the Kings of the earth neuer had nor shal haue the like: vnlesse we will say that the Princes of this world, haue greater peace and quiet, then the friends of God: which besides that it is false, many Princes themselues haue also deni∣ed, who tasting of the sweetnes of God, haue forsaken their dig∣nities and riches; amongst whom S. Gregory was one, who tri∣ed both estates and fortunes:* 1.6 vvhen he was promoted to high dignity, and to be a Bishop, he was wont much to deplore his estate, and to wish for his former peaceable, quiet, and sweete life, no otherwise then hee is wont to doe, who languisheth for the desire of his Countrey and liberty, beeing in seruitude and slauerie.

Notes

• * 1.1

  Obiectiue beatitude.
• * 1.2

  A simili∣tude.
• * 1.3

  Onely God can satisfie the hart of man.
• * 1.4

  The nature of the Sea∣mans nee∣dle.
• * 1.5

  Psal. 45.
• * 1.6

  S. Gregory deplored the losse of his quiet & sweet soli∣tary life.