our selues begin that worke wherin our eternall glory and beatitude in heauen cheifly must consist For gods holye Sainctes clearlye behouldinge his nature essence are replenished with an infinite knowledge to iudge what goodnes glorye his Maiestie is worthy of also with an infinite desire and loue that he possesse the same Which burning desire loue of theirs when behouldinge God they see it fulfilled in more perfecte sorte then they can wishe imagine or comprehende they are rauished with vnspeakable ioyes gladnes The happye Sainctes in heauen haue the manifest vision perfect fruition of all his goodnes therefore their knowledg loue ioy is perfect We sinfull wormes on earthe by the lighte of our catholicke faith though obscurelye yet moste certainlye firmlye beleue the same which they behoulde And therefore God will that we occupy our powers as much as we can in the same loue desire ioy of the infinite goodnes glory of our Lorde For the more we loue him ioye in his goodnes here on earth the more perfecte and greater shall oure loue ioyes be in heauen I conceiue all this said Probus but many without doubt haue obteyned the perfecte loue of God requyred in this lyfe withoute all this adoe or knowledg of this way you haue taught me Many haue indeede said Alphonso loued God perfectly before this way was either known to me or taught in this manner by any that I haue hard but surely the ordinary way to get it haith bene this in substance For it is gathered owt of the holy Scriptures accordinge to the declaration of the holye Doctoures which haue writen of this matter Many haue thought thinke still that they haue gotten it verie easelye withowt these reasons meanes but comonly they fayled of it gott but the weake imperfecte loue which I spake of before If you thinke good we will now passe to the loue of oure neighbours Doe so I pray you said Probus OF THE LOVE OF OVR Neighboure AS the loue of God said Alphonso requyred before it all the exercyses and considerations we spake of so the loue of our neighbour of our selues requyred before theÌ„ the loue of god For it is necessary that these two loues procede from the loue of god otherwyse they can not be good or well ordered You muste know then that he which desireth to serue please God must mark and obserue two things The first is what God would haue him to doe The seconde in what manner he would haue it done For he shoulde haue small thanke or rewarde with God that shâ—uld doe his commaundemente if he did it not in the manner he commaunded it He haith bidden vs to loue one an other saying This is my precept that you loue one an other and with this in what sorte also we should doe it sayinge as I haue loued you He then that doth the firste shall not haue the high reward due to that loue except also he doe the seconde Now therefore to knowe how we ought one to loue an other we must consider how our Lord loued vs. First by many waies meanes he drew induced vs to the loue of god Then he taught vs by his owne example to suffer patiently all the aduersities of this world neuer sacking the raynes to vain delights aboue that which might be necessary to the sustentation of his body Then he dyed for vs that we mighte haue thereby vertues grace glorye In this kind of loue he meruelously exceeded was a most vehemente enemye to all vayne loue which now passeth among vs is ordinarily verie corrupt infecticus to our soules created to be the temples of God Accordinge to this example therefore of our Lorde we ought to frame our Loue towardes our neighboures castinge away all vanities which are accustomed to mixe them selues with our loue as to be much affected to some persons for that we see them vertuous deuout and in their conuersat on to be mylde graccous amiable In the loue of whom often good menns hartes are taken captyue finding greife disquietnes trouble of mynde to be without them or not to talke with them or not to be mutually beloued estemed of them All which kinde of affection loue is vaine and hurtfull to the seruantes of God Me think said Probus we mighte well loue others in this forte because we see them goddes seruants cheifly if we doe it for God If your frend said Alphonso had a seruant the loue of whom shoulde so hould captiue your hart so greatly increase that it more delighted you to conuâ—se and talke with him then with your frende were it not manifest that now you loue not the seruant for your frende but because his conuersation nature is sweete gratefull to you For though your loue towards that seruant begâ—n for your frendes sake yet now it is become inordinate and excessiue more for your owne pleasure delight you take in the seruant then wholly for respect of your frend Euen thus we may speake of that loue you rehearsed It is playne mockerie to say it is loue of our neighbour purely for god notwithstanding there be perhaps some part of spirituall loue therewith But he that is truly wholly addicted to God taketh noe parte from him but geuethe him all occupying bestowing his wholl affection on him or in some thinge that is wholly ordered or directed to him as such vaine loue can not be beinge more for some thing in a creature then for God Our loue should be towardes all the seruants of our Father aswell our enemies as frendes with so great affection as may proceede from the loue we haue to him that all other affections sett asyde onelye that may haue place which we owe vnto God To auoyde caste of all which supersiuous affections those things may help which I toulde you of before speakinge of the naturall affection of ioy of the vse of our will How then said Probus shoulde we loue our neighboures Our loue to them said Alphonso shoulde springe altogether from the loue of God that considering they are so highly beloued of him that he would yeld him self to death for them when yet they were his enemies we shoulde loue them all so much as to help them in all that is good nedefull for their bodies soules lyke as we are wonte loue them that muche delight vs Yea this we should do though their conuersation weare molestfull odious vnto vs entreatinge them curteously prouiding for their necessities as for them which are tenderly beloued of our heauenly Lorde Father who willeth commaundeth vs so to doe All this we ought to doe with as seruent a will as we caÌ„ for gratifying pleasinge obeyinge our Lorde how iniurious noysome soeuer they be vnto vs. It is verie harde said Probus for to beare such tender affection to
delight We must be ready by by to woorke with our will an acte of not desyring or delighting in such thinges as naturally we are inclyned vnto and couett For by so doinge we shall not onely escape vanitie sinn but by often practise vse obteyne excellent habitts expell the euill Marke this well it may suffise for this poynt instruction I perceiue said Probus those good habitts woulde take away all or moste of our difficultie in woorkinge well What way then may we gett them I shall teach you this also by by saide Alphonso but firste I muste tell you what intention ende you must haue in the vse of your powers in all your actions for without knowledg of this all you can doe will be to small purpose or commoditie I pray you lett me here it then said Probus THE FIFTH INSTRVCTION What ende scope intention the seruante of God shoulde haue in all his actions CAP. 6. YOu muste know therefore said Alphonso That in all thinges which we desyre or doe the ende intention and motiue why we doe it maketh the acte good or euill preceous in goddes sight meritorious or vyle sinfull In so much as a good woork done for an euill ende is euill though otherwise of it owne nature it were good Doth a good ende in like manner said Probus make an euill woorke good Not so saide Alphonso For as a good woorke must be euery way void of euill as wel in it owne nature as in the ende for which it is done So an euill woorke is made euill either for that it is euill of it own nature or done for some euill ende For which cause the Apostle said that it was vnlawfull to doe euill for a good purpose Goe forwarde said Probus for I vnderstande this Euery woork said Alphonso that is good of it owne nature or that is indifferent that is which being neither good nor euill of it selfe may yet be made good by a good ende or intētion or euill by an euill ende Euery such woorke I say may be done or desyred for diuers good endes as for the loue of vertue or for the benefite of our selues or our neighboures or for the imitation of our Sauiour and his Sainctes or finallye for the loue of God thereby to serue please honour him Now as one ende is better then an other So consequently that woorke is better which is done for a better ende that the best which is done for the best ende Wherfore because god is an infinite goodnes that work is the best which is wrought purely whollye for his sake or to yelde him honour or seruice without respect of any other ende The seruant of god then that desyreth in the best manner to please serue his Lord must doe all thinges both in body soule for God to please serue obey honour him thereby That forgeating as it were the good glory that may come to our selues by doing any acte of vertue mindfull onely of God which desyreth our well doinge and delighteth in it is most worthy to be serued honored by vs in euery thing we be moued to woork onely for pleasing honoringe him and for fulfilling his will Like to a man that for recouering his owne healthe haith prepared a medicine before he take it perceauing his deare frend to be fallen sick and to haue greater neede of the same In this case forgeating as it were his owne infirmity the desire he had to that medicine mindefull onely of his frende he reioyceth to forgoe it himselfe to bestow it for releeuinge of his frendes necessitye So should we I say againe serue God euer forgeating our selues all other things desyre and woorke onely because it is godds will we doe it because his maiesty requireth it at our handes For this ende motiue we shoulde couet to loue god desyre vertues desyre pray for pardon of our sinnes for graces for glory For this ende we shoulde flee sinne feare hell abhorr damnation desyre or refuse whatsoeuer It semeth harde vnpleasant at the first but after a whyle it will be easie and delightfull And such as haue their wills enflammed with deuotion the loue of god at the firste hearinge of this way can woork thus without difficultie and in short time come to exceding great perfection But how said Probus shall beginners which haue but coulde deuotion and weake loue of God com to get this motiue actually in all they doe They may gett it said Alphouso by the vse of their vnderstandinge will in this sort Lett them consider apprehend sett God as their cheifest frende most worthy Lorde on the one syde and them selues on the other This done when theire will is moued to couet any vertue or doe any good woorke Let them consider for what ende they are moued and they shall finde it vsually either for feare of punishment or for their own benefite or for the loue of vertue or desyre of heauenly blisse None of these motiues shoulde suffice or content the seruant of God though they be not euill But seinge his will is so free goddes help euer presupposed that it may refuse any one ende and choose an other as I tould you before And seinge also he beleeuethe godds will to be more excellent and worthy that it should moue him rather then his owne He must violently enforce him self to omitt refuse to desyre or will any thinge after his wonted māner bring his will to desyre the same thing for a better end motyue that is to desyre to doe it for fulfillinge the blessed will of God pleasing him and for that he worthy of all seruice obeysance honour would haue him to doe it This loe is the way to gett this diuine motiue in all our actions which so incomparably excellethe the motiues of our owne naturall desyres all other motiues how good vertuous soeuer they be as noe tong cā expresse For the perfection of all our holines charitie consisteth in this poynte that we conforme our selues in all thinges to godds will be of the same mynde with him For which cause and for that it is Goddes high pleasure desyre that vpon this motrue we ferue him we shoulde endeuour to haue it in all our workes both corporall spirituall both greate and small yea in those also which we are naturally to woork according to gods ordinance as to eate sleepe c. For as we can not leaue these vndone so doing them for the loue of God they helpe vs much to the encrease of our spirituall lyfe And so the leaste woorke that we doe in Godds sight as to eate slepe recreate the like shall be of more dignitye then the greateste woorke which he doth that haith not the same ende as to faste to watch to geue almes to afflict the bodie
wronged with iniurious woordes or deedes howe much soeuer he desire the habitt of patience yea how much soeuer he refrain from woordes or deedes of reuenge yet shall he neuer produce or bringe forth in his soule the habitt of patience except he help him self by often mouinge his vnderstanding to coÌ„sider the great good of patience and by stirring his will as the necessary instrument to bring forth this habitt by inclyning it as I said before to desyre to suffer iniuries and persecutions for the loue pleasure and glorie of his Lord that exhorteth vs all to it and haith suffered the lyke for vs. Liuing among good and ciuill people said Probus and Christians especially that haue the feare of God we shall verye seldome haue any suche occasions of impatience offered vs by iniurious woords or deedes so shall we haue small exercise consequently be long in getting the habitt of patience or neuer gett it at all In like sort also may we say of the habitts of other vertues Not so said Alphonso for where or with whom soeuer we liue we may woork and exercise our selues at all tymes to gett any vertuous habitt gett it in deede How may this be said Probus At all tymes said Alphonso you may produce it thus For example the habitt of patience Caste at any tyme your cogitation vpon som iniury that you much abhorr and think what you would doe if it were offered or done to you Presently you shall perceiue a greate repugnancy and horroure of that iniury aryse in your minde by reason of the euill habitt of impatience in you Forthwith therfore call to minde the great good that foloweth how is pleased in the patieÌ„t suffering of such iniuries and then enforce your will to desyre them And cease not to enforce your self to this though it seme but a constraint and compulsion for there is euer some part voluntary therin And if you practise often these actions that which semed to be but a litle voluntary will increase and you shall come to suffer iniuries and tribulation most willingly withall the habitt of patience will be planted in your soule In lyke manner may you at any tyme plante and enriche your self with habitts of humilitie of pouertie Temperance Chastitie and other vertues euer consideringe the greate good that is in the exercyse of them and compelling your will to desyre them vpon this motiue because it is the desyre will and glorie of god that you haue them But yet you must vnderstand againe said Alphonso that by this forethought and acceptance or desyre of iniuries which indeede are not done vs this habitt of patience is not so quickly nor so well gotten as it is when som iniurie or disgrace is actually done and this before others if then you compell your will to accepte it Because the actions of our will accepting such present iniuries are more vehement more subdue the soule then those which are of accepting an iniurie offered onely by our thought may happen but doth not And a few vehement actions woorke more strongly and effectually to the producing of an habitt then many which are remisse and weake This is the way to roote owt euill habitts and to plant good For working of which effect it is moreouer greatly profitable to keepe alwaies a verie firme will and purpose in the desyre and loue of good and in the hatred of euill to which ende serue greatly the high considerations and weightie reasons which many bookes yelde why good thinges and vertues are to be loued and vice to be hated Now hereby you may perceiue how the mightieste Princes of the worlde may enriche them selues with the habitts of Patience of Pouertie Humilitie Temperance of all other vertues and bewtify their Soules in godds sight noe lesse then a religious person if they be willing and diligent to doe as I haue tould you I perceiue it well said Probus but after we perceiue our selues to haue gotten these good habitts may we not assure our selues to be in good state and holy Albeit said Alphonso a man haue gotten excellente habitâ—s of vertues yet can he not be sure that he haith gotten the grace of god without which a man can be in noe good state with him or in truth holye Godds grace is geuen infalliblye vnto them that haue all which I haue tould you already and which foloweth after but naturally we can not know in this lyfe whether we haue these things as godds will is we should and consequently we can not be certaine that we haue his fauour and grace But a cheife signe that we haue it is when in the same manner we behaue oure selues towardes those vertues whereof we haue gotten habitts as we doe towards the vertues of other men that is if our harts be not extolled or any whitt prowde for them but praise thanke God whose is euery thinge that good is And ioy as much in other menns vertues as in oure owne because godds honour and glory are equally manifested in them both But my sonn said Alphonso I forgeat my self it is good tyme nowe you rest a litle and make collation By this which I haue hitherto said you may knowe in some parte firste how God created vs all to serue him to vse all temporall thinges to his honour and for releefe of our necessities Secondly how there be two manners of seruing God and that we are all bounde to setue him in the perfectest sorte Thirdly how by sinn we are falleÌ„ from godds fauour into a miserable state both of body soule the bouÌ„d of seruing God still remaininge Fourthly how we may repaire again this calamitie and destruction in our soule by the powers thereof woorking with godds grace of the vse of our vnderstanding and will to the same ende Fifthly to what ende you are to direct all your actions thoughts desires and how to doe it Sixtly what way to extirpate euill and vitious habitts which cause much harme in our soule and how to plant the habitts of vertues After we haue made collation I shall instructe you how to exercyse your self in a sew principall thinges which are necessary for the reparation of your soule before you can be rightly disposed to loue and serue God in such manner as he requireth THE SECOND PARTE THE SECOND PARTE CONteyning certayne sperituall Exercyses wherby the soule is adorned bewtifyed and rightlye disposed to the perfect actes of louing seruinge God THE first Exercyse how the seruant of God shoulde purge his soule from all sinne AFter they had refreshed them selues with breade and water which was the Ermits vsuall fair he begann saide My sonn the firste thinge and Exercyse wherein a man muste occupy him selfe to gett a fitte disposition to loue and serue God is to extirpate or roote owt of his soule all euill that is the silthe of sinne that when he would do any seruice to his lord there
meritt the same And secondly that as importune beggers we may the oftner presente our selues before him and so come into more knowledg of his Maiesties greatnes preheminence perfections more ioy in him and loue him with a true knowledg contempt of all thinges which either are not God or not furthering to him finally with a perfect loue of vertue and an hatred of all sinn By which our necessitye of praying to him he keepe the vs with him as with a pledge For vnlesse we stoode euer in nede of him we should quickly without doubt forgeat him To present our selues often before our Lord by prayer said Probus must needes bring to vs many good things you say But in what sorte may oure prayer be acceptable to god commodious to our selues That our prayer said Alpho so may be gratefull in Godds sight meritorious effectuall it is not so muche needefull that the thing we aske be of great valewe as that in our prayer we haue an high motiue or ende For if his motiue that praieth for the kingdome of heauen and his that aske the breade to eate or health of his body be all one or equall their paayers be of equall meritt not-withstandinge the things they pray for farr excede the one the other What motiue ende said Probus should we haue to make our prayer most excellent acceptable We should aske or pray for euery thinge said Alphonso because it is Godds blessed will that we aske and haue it by prayer and that obteyning it we may be more disposed better abled to loue serue him Thus the prayer for breade or any other meane thinge is of excellente meritt so disposed should we be in our harts when we come to prayer that if we thought it displeasing or vngratefull to God for vs to haue the thinge we would forthwith neither defire nor aske it The hungry man comonly is moued to pray for bread in releef of his necessitie but the seruant of god that rightly praieth ought not to aske meate vertues grace glory or any other thing for his owne necessitie or benefyte but for fulfilling the will of his Lorde who much desireth that he haue them expecting onelye his petition that he may geue them so that the will of god desirig that I haue the good I aske that I pray for it that by it I may be better disposed to serue him must more moue me to desire pray for it thē anie ioy or good I looke for thereby May we not said Probus pray for Grace vertues forgeuenes of oure sinnes the ioyes of heauen or other good thinges for some other good end besides this A praeir said Alphōso may be deuout good which is for any good or indifferent thing to a good end but there is none ende or motiue which can make it so perfect and acceptable as this in which I am moued to pray onely for the loue of God for fulfilling his blessed will pleasure and not vpon any loue to my self or to the thinge I aske or for any other respect And yet may we in our prayers for this ende kepe also a loue to the good thing we aske wishe to our selues also with greate perfection meritt so that we actuallye referr it thus that therefore we loue the thing and wish it because it is godds will we loue it and defire to haue it And so we make God and neither the thing nor our selues the ende of our prayer I will geue you an example of this said Alphonso againe and withall let you see how to vse your will rightly in praying A man may aske any thinge of his frend either for the loue he bearethe to it or for his own commoditie or for the loue of his frende Vsuallye men aske it for their owne good and benefite not for the loue of their frend Now the seruant of god should refuse with his will to aske any thing for the loue he beareth to the thinge or for his own commoditie and ask it onely for the loue of his Lord because it pleaseth his Maiestie that he aske haue it that he may serue and please him the more As he that prayeth for pardon remissiō of his sinns soroweth for them should doe it more because he seethe that to be in his soule which offendeth God for a desire he haith to haue it pure that so he may yelde gratefull acceptable seruice to his Lord Then for any feare of punishmente or other harme or losse to him self whatsoeuer And againe as he that prayethe to escape tribulations ought to feele in his hart a desire accordingly to pray to escape them not cheefly for auoyding daunger harme or trouble but for that tribulations may be to him an impediment to serue God carryinge euer withall an vnfeaned desire and will that godds blessed will be done therein if at any tyme it please him to be serued by his troubles paines And so finallye in askinge any other good that we aske it not for oure owne consolation but that hauinge it we may thereby be more stirred vp furthered to serue and loue God It will seme easie to you if you remember what I tould you before cōcerning the vse of your will and the ende that you shoulde haue in doinge all thinges the example I gaue you then of him that regardinge more his frendes necessitie then his owne bestowed on him the medicyne which he prouyded for him selfe will serue here also I remember well said Probus what you said there Remember it said Alphonso be diligent to produce according to those instructions many actes and in shorte tyme you will fynde greate sweetnes to pray vpon this motiue thoughe in the beginning you seeme to be drye or without comforthe and deuotion hapneth because you leaue your own self loue which euer moued you before to pray But Godds loue increasinge in you deuotion and sweetnes with exceding great meritt will also increase See therefore you passe not from asking one thinge to aske an other before you firste inclyne your will to aske it because God would haue you to aske it that you intēde to serue him by askinge it I vnderstande all this said Probus If you so doe said Alphonso then may we speake of getting vertues for adorning our soules THE FOVRTH EXERCYSE How to gett the vertue of Humilitye which is one of them that oure Sauioure willed vs to learne of him selfe ALL vertues said Alphonso may best be redd learned in the booke of lyse fountayne of wisdom our Sauiour Chirst And let none hope nor think they can be enriched with vertues vnlesse they learn them of the Sonn of God made man principally of his sacred passion for this is geuen vnto the world by the Father of heauen as a moste plentifull gould-myne that owt of it we may gather all treasures see heare the
loue as he deserueth albeit our strength abilityes were insinite His moste holy and righteous will is that we doe the same thinge with all our forces which he dothe continually with his that is loue him ioy in him with all our harts power strength Yea so greatly he requyreth desireth this most diuine woork of vs that he would yeld him self to a most cruell death that so he might procure prouoke vs to loue him all this for our good not for any benefite of his owne All other thinges besides this loue of God which are commaunded vs or in the holy scriptures requyred of vs are but for that they be helpes to this loue to omitt them would greatly hinder the same Vyces sinnes forbidden vs are nothing els but ā inordinate loue of vaine things which occupye the place of our hartes deputed onely for God Neither doe vertues serue for other ende then fitly to dispose the soule for this loue Which vertues notwithstanding are so necessarie for this loue of God that it were great presumption to thinke we coulde obtein it without great exercyse in them To loue God said Probus must of necessitie be a worke of great excellencye and worthines but I pray you tell me what this loue is and how it may be done I must tell you first said Alphonso how there be two sortes of loues or louers of God The one loueth him for that he is a sweete and bountifull lorde most liberally communicating his goodnes to his creatures These are also much delighted in his seruice and they aske many giftes of him pray with great contemplation of his Magnificency and knowledge of the excellency of vertues graces which they pray for Often also they come to him as to the fountain of all sweetnes And by reason of the greate delight consolation which they feele in their soule they imagin this loue of theires to be most perfect of highest meritt This seemeth said Probus to be a perfect louer of God I wishe said Alphonso that all they which loue not God would loue him at the least in this sorte But the Maiestie of God permitteth not his true louers to be content with this kynd of loue though it be good may suffyce to exercise beginners nouices in for som time because from this they easely passe to the highest most perfect loue whereof by by I will tell you How may we know said Probus that this kynd of loue is imperfect fraile They that loue in this manner said Alphonso forth-with when this sensuall sweetenes is wantinge depatteth goe with an heauy hart and dull courage abowt thinges which belong to God And they are so ouercome with the frailties of their owne nature as almost if they had not had any such loue at all For they procure seke for corporall delights as to eate and drinke daintely They desire and accept worldly fauours frendshipps honoures praise estimation other vayne thinges pleasing their sensualitie yet without mortall sinn asmuch as other persons that neuer had tasted of things perteining to god Yea often in the very tyme when they are visited with such swetenes they are intangled with certain vaine affections such as be somtimes not a litle sensuall as delighted with the sweete natures conditions familiarities bewtie of some persons Againe these louers commonly couet to be seene and accounted deuout and they are greued when they perceiue they are not reputed for such neither doe they ioy when they perceiue other persons to be reckned more deuout better qualified then them selues These such like sports imperfections they haue All which be so abiect that the high loue of God which we are to speake of doth not brooke them with it no not when it wantethe that sweetenes in the sensuall appetites whereby we may rightlye conclude this kynde of louer to be frayle imperfect as louing cheefely for his owne commodity or delight If this loue will not serue to what purpose is it said Probus It is verye profitable said Alphonso first because he that haith it may easely cast from him the forsaid imperfections and spottes with the loue of vaine thinges Secondly because such a louer is in a verieneare disposition to produce many actes of the higheste and most perfect loue when he knoweth it Which is then this second kynde of loue said Probus It is said Alphonso A certayne acte or woork of our will vehemētly somtymes also with sweetenes louing or desyring that God be that infiuite goodnes he is And possesse asmuch glory dominion power as indede he possesseth to him self ouer vs all things And again that whatsoeuer is or may be loue him serue him and glorify him for his infinite goodnes worthines onely And all this is done for that the excellency of his Maiesty requyreth that we doe it with all oure abilitie strengthe He therfore that would truly and perfectly loue God must often meditate call to mynde what God is delight in him Moreouer thinke what great glory he haith and what dominion ouer vs all creatures ioye for it as men are wonte to ioye for the dignitye dominion of their dearest frends And with this also be must wish that all thinges may serue loue him desiring this a thowsand wayes procuring it ten thowsand all this for God his goodnes onlye For it is meete iuste that we loue his infinite goodnes power in most excellente manner that may be deuised And seinge noe ende is higher then God him self who is the beginninge ende of all thinges it folowethe that he oughte to be loued principally not for that which we receiue or hope for of him but for him self which is infinitly amiable Wherefore we shoulde accustome our willes that they be moued to loue to be delighted in the perfection glorie treasures of our Lorde not because we feele swetenes in this loue nor for the giftes we haue receiued or hope to receiue hereafter but forgeating as it were these thinges loue him as moste worthy to haue all the willes powers of Angells men occupyed in desiring delightinge that his Maiestye haue all the infinite good it haith without respecte that any parte thereof may redownd to vs though indeede so much the more shall com to vs by how muche more we loue him without respect of our own good By what certaine marke or signe said Probus may we knowe when a man haith this loue He haith it said Alphonso that loueth god asmuche when he sheweth him self seuere sharpe as when he is sweete my Ide asmuche when by iustice he punisheth as when mercifully he geueth benefites asmuch in aduersitie as prosperity Such a man loueth not God because he is dulce sweete Yet he loueth sweetenes because it is geuen by God bringeth him courage to
serue God more diligently He is not terrifyed nor affrighted with chastisments but taketh them with that loue which the holy hande fatherly will of God that scourgeth doth requyre He praiethe not as drawne with loue sweetenes of the gift but that his soule enryched therby may waxe stronger more feruent in godds seruice He is not offended or troubled to see him self desolate of consolations yet he soroweth if any thing be in him which haith displeased or doth offende the eyes of so high a Maiestie He asketh not forgeuenes pardon of his sinnes for escapinge paine or recouering his lost grace vertues tytle right to eternall gloue but that his soule hauing obteyned pardon may be more gratefull acceptable to God may loue serue his highnes in puritie He haith noe affection that may withdraw his hart any other way from God He doth not remember or regarde whether men think of him or noe He is not greeued when he is contemned or reiected He shunneth is sorowfull for creditt honoure offered him fearing lest they be vnto him hinderances to humilitye He ioyeth for the good honoure of others thinking that they accept or desire them without ambition or vanitie for the better seruice of God and helpe of his people Such a louer haith all thinges and yet haith nothing He submitteth him self to all all serue him He shunneth all sweetenes and he feelethe nothing but that is sweete In God whom he loueth he knoweth what he oughte to doe to speake to thinke for him only he thinketh he speaketh he doth euery thinge He liuinge is not he that liueth but it is Christ that hueth in him geuinge him to liue a diuine lyse In louing him self he louethe not him self but he louethe God allmighty for whose sake he desirethe all good thinges He ioyethe in nothinge but that whereby his Lorde is serued that he thinketh gratefull in his sighte And finallye he euer ioyeth in his hart and thanketh God who in louinge him self infinitly doth supply what is due to him from all his creatures How may we gett this loue of god said Probus It is vaine presumption said Alphonso for any man to thinke he can leap to it at his pleasure withowt making due preparation folowing the same pathe which godds sonn haith made vs both by his owne example docrrine What preparation or pathes are these said Probus He that would receiue this pretious liquour into his soule said Alphonso must firste of necessitye occupye him self for many daies in these Exercyses which I tould you of in the seconde parte but before all in the holie hatred of him self otherwyse he shall be deceiued profitt nothing at all I vnderstand you well said Probus That done said Alphonso he must woork diligently in this sorte whether he be preuented by God with benedictions of sweetnes or not He must breefly call to minde how vnmeasurable infinite the good glorie is that God possesseth considering him as the best and most worthy that all creatures ioy for his goodnes thervpon by by inclyne his will to desire ioy for so great a good of his Lord let him continew in that act so long as he can If he be a litle distracted or waxe could in it let him forth-with retorne to it againe in the same manner his hart euer leapinge with ioy in consideringe God to be full of infinite perfections goodnes And by continuance he shall doubtles be aduaunced to this perfect loue The honour glorie perfections of our Lord are infinite of infinite excellency and in lyke sorte euerye thinge in particuler that he woorketh or createth doth shew forth and declare to vs a singular goodnes worthines in him And seing that all the moments of our lyfe suffice not fully to heare or consider them as they are in him we ought at the least vnder name tytle of infinite goodnes honour perfections to heape them together to produce actes of coueting that God haue them all and to ioy all the minutes of our lyfe that he haith them considering we owe all this to him as most due And so muche may we exercyse our selues in these actes although we want that sweetenes which they call deuotion that in euery place busines we may oft loue God in this sorte withowte seking any solitary places as it hapneth daily when one frend ioyeth sodanly withowt more opportunitie of place or cōpanye when he heareth or remembreth some good to haue befallen his deare frende That which I toulde you before of the vse of your will of the ende of all your actions helpe much in these actes how you shoulde produce them that you must doe all for this ende because God is most worthy of it desireth that we doe it for him Perhapps said Probus we might gett this loue more easilye by prayer doinge as you taughte me when you spake of it by the exercyses of those vertues you rehersed before He shall obteyne it said Alphonso the soner better that together with praier will help him self with the acts of his will as I toulde you before which he may doe both in prayer and without it For in euery such act there is a new seruice to God a new increase of the loue of God of grace of meritt And as noe artificer how skilfull soeuer he be profiteth any thing by his arte but onely whyles he woorketh in it so the seruant of God is made rycher in the loue of God but onely when he produce the speciall actes of the same loue Which acte of loue how short soeuer it be beinge a farr greater better more preceous and a more inestimable good then all thinges els that any creature can doe in heauen or earth We ought euery houre many tymes to worke it that doinge our best endeuour in it during this lyfe we may receiue more grace and ability to worke it for euer in heauen where those blessed Saincts loue God more feruently more perfectly which more loued him heare on earth Wherfore we should deepely consider and condemne our owne negligence and folly and seinge we ought neuer to cease from this acte of louing god both because it is dew to his maiestie and the acte of it self is of an inestimable profit we should most bitterly lament euery moment of our life that we lett passe without this loue And specially we ought to bewaile our sinnes which if they be mortall are deadlye enemies to it or if they be veniall hinder so great a good and coole the feruour thereof In like sorte also should we reproue ourselues if we be not exceding glad and ioyfull of euery thing that may further vs to it as iniuries contempts persecutions c. Or if we sorow not so much whē anie impediment is geuen vs to it as are humaine fauour sensuall and prophane delectation temporall honours
credit prayses c. Out frailty is such said Probus our necessitie so great that oftentimes we can not be gladd of iniuries tribulations and the lyke nor refuse thinges delectable and prosperous It somtimes said Alphonso through weaknes of body or because as yet we haue not gotten so muche vertue as were nedefull for our sufferinge of aduersities ioyfully but we must flee thē and our persecutoures or againe procure and receiue delicate and pleasant thinges In such cases I say we muste looke that we doe these thinges with actuall intention for auoyding greater euills and sorow also much in that by fleing aduersities and troubles we depart from a thing which should further vs to so great a good as is the loue of God And againe that by takinge delectable thinges we omitt and forgo the sharpe which are most due vnto vs for punishment of our sinnes negligences All this moreouer we ought to doe with humble prayer to our Lord that he would vouchsaife to strengthen vs in body and soule for better resistinge oure owne frailtie whereby through defect of our vertue it is needefull we auoyde such trouble or vse such delightfull thinges and that also by his grace we may be disposed notwithstanding these impediments of our infirmitie perfectly to loue him What remedye helpe haue we said Probus if we finde our selues verie dull heauy whiles we endeuour to produce these actes of loue to bring all our motions into the obedience seruice of God for so it often hapneth in other exercyses of deuotion well doinge The same may happen also in this high woork said Alphonso but then we may assure our selues that it cometh because we wante the holy hatred of our selues which is the foundation most principall disposition to this loue of God Or again because there cleueth in our hartes some inordinate affection to some earthly thinge as loue of neede lesse delectation or affection to some person or busines not rightly ordered Wherefore he that feleth him self so dull must search owt diligently in him self such defect or affection and take it away by contrary actes as we taughte before and shall more hereafter For to inclyne our will to produce actes of the loue of God aboue all thinges withowt hauinge first gotten the holy hatred of our selues or whiles our affection to any earthly thing that may deilght vs endureth not being ordeyned or referred either actuallye or virtually to God is much lyke as if a man would cutt with a hammer thinges requiringe a raisoure or sharpe knyfe For the perfection excellency of this loue the least act wherof may aduance a man to a highe degree of eternall glory in heauen doth not permitt with it any such vyle baise thinge Besides this also the seruant of God must be warie of the assaultes of his mortall enemy the deuil who neuer ceaseth to molest and hinder them that goe forwarde in any vertue but moste maliceously goeth abowt to harme and ouerthrow them that endeuour to obteyne this most holy loue of God What way I pray you said Probus can he cheefly hinder vs Among many other said Alphonso he hindrethe vs by one which is verie secrett yet much daungerous hurtfull that is by a certain meane estimation contempt negligence couldnes of the minde towardes the woork of the loue of God which some persons haue whiles they think heare or reade the cheife poynt of it to consiste in the desyre of Godds perfections goodnes glorie in ioying in them as I said before How can this said Probus happen to any man in this holy woork It hapneth said Alphonso because they litle conceiue or marke the worthines of this thing the enemy doth assaile trouble them withall And principally it chanceth to them that are not preuēted with the swetenes which this loue is accustomed to bringe with it For they hearing as I said euen now this loue to consist in this that we desire inwardly feele in our selues a complacency ioy for all the infinit goodnes and glory which are in god this onely for God they wax could thinking this worke not to be so high excellent as it is but iudge other woorkes aswell corporall as spirituall to excede this to be more beseeming godds seruantes as preachinge disputing gouerninge others feighting for the faith almes deedes fasting afflictions and the lyke Whereupon said Probus commeth this false conceipt of theirs It commeth said Alphonso firste by reason the deuill tempteth them and withall the taist and appetite of their soule is distempered and corrupted as I toulde you yester nighte in the fourth instruction by the example of the sick man that by reason of his infected taist desireth hurtfull meates and taketh loath with wholesom What remedie haue we against this noysom impediment said Probus We must prouyde first said Alphonso that our corrupt appetite be cured as I said in the fourth instructiō which done they that feele this couldnes haue this wrong estimation shall incontinent perceiue all other workes how worthy meruelous soeuer they seme to be verie abiect base 1 Cor in respecte of this loue as S. Paule teacheth vs. And our Saui ur him self beinge the eternall wisdom of God which can not erre or deceiue vs haith chosen commaunded the same aboue all thinges which may be done in heauen or earth A reason hereof you may haue also if you consider that albeit our free will the actes thereof which I toulde you before in the fourth instruction to be of greateste dignitie in vs be of them selues litle worth or of small commoditie Yet may we make them of inestimable dignitie valew if we vnite our will most strongly fasten it to the will of God which is of an infinite excellency in such manner ioyning ours vnto his that it be not carried to any other thinge but what his blessed will desireth For then the acte desire of our infirme base free will groweth to be of infinite valewe and dignitie when forsaking our selues we take the desire of that infinite will which is God who incessantly willeth loueth ioyeth for the infinite good worthines he haith Why requyreth God said Probus that we shoulde desire loue ioye in this sort as he euer doth He would haue vs doe it said Alphouso first for that his loue goodnes to vs would haue our abiect free will aduaunced to so greate nobilitie honour as to haue an act of infinite and diuine valew Againe because seing he haith created vs to so great a good as to enioy him self it is iuste that we yelde him this seruice at least as to occupye our selues all the tyme of our mortall lyfe in louing him and ioying for his good glorye as we see faithfull seruantes louinge exceedingly to reioyce for the goodes honour their Lordes gett Thirdlye that heare on earth we may occupye