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
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
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
our enemies as we may doe to our frends benefactoures Our corrupt natures said Alphonso finde difficultie to loue our enemies but the children of God must not mesure nor order their actions by the inclination motions of their corrupte affections but by the rule of gods holy will and commaundement And a resolute will of seruing God maketh them noe lesse firme constante in louing him whom their owne inordinate affections would hate then him whom by the aboundance of benefites good turnes they are inclyned to loue Yet with all this you muste know that albeit our loue ought to be in this sort equally to euery one yet ought we first to shew it in good effects and benefites towards them that are vertuous them we are behoulden vnto For godds will is that our charitie be ordâ—rly disposed preferringe in these good benefites euery one according as we are diuersly bound vnto them God haith also said Probus commaunded vs to loue our neighboures as we loue our selues which is an other manner of louinge them then as our Sauiour loued vs. He haith commaunded so indeede said Alphonso but this manner the other are all one in effect substaÌ„ce if they be rightly vnderstoode For the loue which we shoulde haue to our selues ought to be the same and in the same manner as our Sauioure loued vs. We will therefore if it please you goe forward declare in what sort we are to loue our selues Doe so I ptay you said Probus for it can not but be a pleasant hearinge without all perill of offending any euery one being desireous to loue him self as much as may be OF THE LOVE OF OVR SELVES OVr naturall inclination said Alphonso to the loue of our selues is so great vehemente that God haith not geuen vs any commauÌ„dement thereof yet by the blyndnes corruption of sinn we haue in most part lost our iudgment knowledge how we ought to doe it He therefore that would truly loue himself must obserue three thinges First that by all meanes he procure any thinge wheareby he knoweth any good may come to him self Secondly that he flee and auoyde whatsoeuer may bring him damage or euill Thirdly that he refuse not to offer yelde him self to any difficulties for obteyninge his owne good Our naturall reason and the lighte of our Catholick faith sufficientlye teach vs which be true goodes euills which be apparent deceitfull And we must be verey circumspect diligent that we erre not in discerning these or folow not the vnreasonable inclinations appetites of our owne sensualitie takinge that for good which indeede is hurtfull or fleeing that as euill which in truthe is our good Now he that would enrich him self with good thinges must know that in euery good he desirethe or may obteyne two thinges are to be considered One is the good that may come to himself by that thing The other is that it is godds will desire that he haue that thing Of these two he ought litle or noe whitt to esteme the benefite or good that may happeÌ„ to him self of the thing he desireth or doth as it is his owne In respecte of the seconde that it is the seruice of God the fulfilling of his holy will as I toulde you before in the fifth instruction speaking of the end of all our actions desires Our Lord haith geuen vs a preceous ornament or Iewell where-with we may excedingly enriche our selues at any tyme that is our appetite and will the which we as it were gilde with coper or tinne when we desyre loue anything for our owne good benefite And againe we adorne bewtify it with diuyne goulde wheÌ„ forgeating our selues we desire and loue any good thing onely for pleasing seruinge our Lorde fulfilling his will For the more we for geat ourselues haue care of godds honour glorie the more care haithe God ouer vs agiane to enriche vs with all goodnes Wherefore he that spiritually loueth him self must euer as worldly men doe study how to make better all his goodes substance wheÌ„ he knoweth the way how it may easily be done What more is to be said of this poynt I referr you to our conference of the hatred of our selues For the seconde also which is the fleeing of all euill I nede to say noe more but he that truly loueth him self must este me nothing euill or hurtfull to him so flee it but onely fâ—inne the occasions thereof Now for the thirde which is to offer himself to any difficultie or daungers for getting his own good I must admonish him diligently to exercyse himself in the thinges that I haue said before but principally in the hatred of him self in humilitie in patience and in the foure naturall affections or passions of his soule Is there then no more necessary said Probus for obteyninge this true loue of our selues One thinge more said Alphonso is to be obserued and practised diligently and that is It hapneth dailye that we doe or say somthing otherwyse then we should haue done or becometh vs for which they that see or heare knowing our defect or imperfection may think the worse of vs the lesse esteme vs. In which case we must consider first the confusion that foloweth vs thereby In this confusion we must not comfort or animate our selues in thinking that others perhaps regarded not what we did or said or that perhaps they haue forgotten it or that it should not trouble vs because other men fall often into the like defects This I say we should not doe but with great loue embrace that confusion think that others marked vs verie well account worse of vs worthily contemne vs as vnprofitable vnperfect men For in doing thus we make a vehement acte of patience and humilitie and shortlye produce most excellent habitts of them and finally doe great seruice to God if we referr it to him The other thing we are to consider in such cases is the euill example we geue thereby and the dishonoure or lesse glory to God For this therefore the seruant of God must produce an acte of sorow for that he haith bene by that speach or fact perhaps some occasion of euill or lesse seruiceable to his Lorde then he might or shoulde haue bene and thus shall he reape coÌ„modity both on the one and the other This is all I haue to say of the loue of our selues vnlesse you be vnsatisfied in some thing I am verie well satissyed in all you haue spoken said Probus I vetelye thinke that whosoeuer would frame him self to serue God in this sorte you haue toulde me should not onely increase excedinglye his owne meritt glory in heauen but moreouer leade a most ioyfull sweete lyfe in earth He should noe doubt finde much comfort ioye sweetenes said Alphonso seruing God in this sorte but he muste beware he reste not in this
A BREEFE METHODE OR WAY Teachinge all sortes of Christian people how to serue God in a moste perfect manner Written first in Spanishe by a Religious man named Alphonso And reduced owte of Latin into English in manner of a Dialogue for the easier vnderstanding and capacities of the simpler sorte By I. M. TO THE RIGHT WOORshipfull vertuous Catholâ—ck Lady the La. M. C. ALbeit mankinde by the stinge of originall sinne be deadlye wounded in body sâ—ule as spoyled of immortaliâ—â—e all diuine graces broughte into a wofull state of all miseries naturallye inclyned to doe euill to the greater encrease of his owne damnation yet the grace mercy of God haith not altogether abandoned nor forsaken vs but without any our good desert haith lefte vs in this exile vale of woes diuers helpes remedies meanes whereby we may attayne to his graceous fanoure agayne after this transitorie lyfe be aduaunced to high glorie and the eternall ioyes in heauen These meanes are his holy graces vertues by which we may be moued made able to serue him to conforme our selues to his will in all thinges Oure perfect sanctity frendshipp with god standeth in this pointe that we be of same spirit with him in euery thing we doe And though he be a most graceous bountifull Lorde exceedingly desireous of our eternall happy estate And haith moreouer abundantly prouyded whatsoeuer may be necessary or conuenient for our welfare yea through the excesse of his diuine loue haith lefte nothing vndone that might helpe or doe vs good yet haith he lefte it in our owne choyce free libertie whether we will accept and vse his graces endeuour to gett perfect holines serue him as he desyreth for our good or noe Great ruyne and destruction of all good is made in oure soules by sinne but it is in our owne power to repayre again this losse calamitie and to obtayne perfect holines which we may doe if cooperating with goddes grace we suffer our selues to be moued in all our actions onely by goddes holy spirit will as S. Paule saithe his children to be To instruct this many deuout bokes Treatises haue bene writen by learned holy men in all ages teaching what we ought to doe discoursing at large of the natures of all vertues vyces yelding sufficient matter for all sorts of holy Meditations touching the maiestie goodnes other perfections of god Touching heauen hell Iudgment death sinne vertue and the rest Perswading to good lyfe terrifyinge from euill All commodious woorkes commendable trauells of good men But amonge them all I neuer founde hitherto any comparable to a litle booke deuulged by a religious man named Alphonso in the Spanish tonge In which goulden Treatise he geueth vs an exacte perfect way how we may repayre againe the ruine wofull state of our soules by sinn by rightly seruinge God attaine to the perfection of true holines loue of him This Author leauethe the large goodly discourses of vertues vyces their reasons examples perswasions allpoynts of Meditations as all beinge sufficientlye Taughte and handled by others innumerable and to be founde euery where and breefely touchinge the ende for which God created and placed vs on earthe what bounde dutie we haue of seruinge him what abiection miserie our soules bodies are brought vnto by sinne He sheweth a breefe yet a most exacte way and manner how by the instrumentes and powers of oure soule namely our vnderstandinge and free will helped by godds grace we may put in practise and execution to his most holy honour and our owne greatest profitt whatsoeuer is taughte conteyned in other bookes how we may repayre our state againe caste of all wicked customes expell all vitious habitts enryche bewtify oure selues with all vertues make all our woorks most preceous acceptable meritorious in goddes sight becom holy chaunge our selues owt of poore naked abiect persons into most glorious diuine creatures And finally be vnited to God in most perfect manner of frendshipp loue This preceous Iewell I sende you as a token of my good affection towardes your spirituall welfare which I haue translated owt of latin not yelding woord for woord but cullinge owt the principall poyntes pithe of euery Chapter haue reduced it into the forme of a Dyalogue thereby makinge it more easye playne for the capacities of the simpler sorte whom also I wish may take commodity therof as I assure my selfe your La. and euery one may doe that reade diligently practise what is taught therein without which practise all knowledg is vnprofitable and vayne It is not writen for vitious persons suche as delight to lyue wallow in sinne without regarde of God or their own soules health for these will take noe benefite hereof but the Author haith prepared directed this woorke for the great good of vertuous soules who are resolued to serue God standing in battell against the worlde the flesh the deuill haue a sincere defyre to liue well woorke their owne saluation This good euery one that readethe it may reape that knowinge thereby their owne poore imperfect state behoulding how farr of they are from that degree of perfection they should might arryue vnto They may abase them selues in their owne conceyte carry an humble mynde before heauen earthe of their owne imperfections vnworthines which is a good stepp to further vertue and be moued now then to work som particuler acts after the manner hereof which assuredly will be most pleasaÌ„t to God most meritorious to their own soules aboue all other woorkes they shall doe Now in your afflicted state wherein you are tossed too and froe daungerously by the enemies of godds holy churche for your constancy in the catholick Faith Alphonso will teache you how to fraught your shipp with all sortes of vertues more preceous then the Indian Treasures that you may come well loaden to the porte when your Lord shall ende your voyage How also to endure patiently the raginge furious stormes of Godds enemies And how finally to keepe alow sale and an humble conceite of your selues in all the good you doe to referr all the honour prayse therof vnto God the owner geuer of all good giftes For it is a most certaine way to losse shipp-wracke of all to impute any good to your selfe or to carry a high conceit of your owne well doinge Many vertuously disposed soules delight greatly in varietie chaunge of their spirituall Exercises imbrace with greate affection euery noueltye seking to know many wayes to serue God euer think that to be preferred as the best which is straunge and vnknown to them that which they throughly know and haue vsed they either loath or litle esteme such is the inconstancye of our nature But this new-fangled mutabilitye exceedingly
our good God forbidd that the hart which is not occupyed in highly esteming praising God to whom all prayse is due shoulde be occupyed in iudging of any worth to whom noe such thing is due And he also deserueth much blame for his consentinge that thinketh other to occupy their hartes in praising esteming him beinge so vyle abiect seasinge in that meane tyme to magnify god for all his goodnes giftes is not ashamed nor greued for so great disorder abuse of thinges It augmenteth also greatly our vanitie that whatsoeuer we do or suffer all is by the mighty grace help of our most high God It is said Probus a thing both glorious meritorious that we accept the gifts graces of God not reiect or resist them and then why may we not glorie think well of our selues that we accepted them We neuer saw man said Alphonso that would vainly glory boaste onely because he had accepted benefites done him by a Prince but rather it would haue bene iudged playne madnes to haue refused thē And it is great folly for a mā to glorye and boaste that he would not be madd whē he might or proudly to behaue and esteme him self because he would not leap into a pitt drowne him self when he might haue done it Muche lesse cause surelye haith any man to glorye because he accepted godds giftes refused them not considering that their verye acceptinge and will to receiue them is not done by their own power abilitie or nature 1 Cor. 4 but principally by the grace and helpe of God as S. Paule saith What hast thou that thou haste not receyued if thou haste receiued it why doest thou glory Nowe after your vnderstandinge haith had these such lyke considerations of this vyce moue incline your will as I taughte you before to refuse hate it And standing firmly in the true conceipte of your owne basenes vnworthines yeld all praise glory to God to whom it is due in him onely let all your ioye and glory be rest The actions of your will you must diligently vse in all occasions where this vain-glorie would creepe in and draw you to delighte in your self or in any thing you haue This may suffyce concerning the euill vyce of vain-glory Now will we speake of patience which is the seconde vertue we are to learne of our Sauiour Christe vnlesse you teste vnsatisfyed in some thing I haue said Goe forwarde said Probus I pray you for I vnderstande you well and haue nothing to replye THE SIXT EXERCYSE HOW to plant in our soules the vertue of Patience which is one of the two vertues which our Sauiour would haue vs to learn of him PAtience said Alphonso is so dear a sister companion to Humility that comonly they are found together And by what waies paths the one is found you may finde the other also And as we said before that to gett Humilitie it is necessarie we sett before our eyes the humilitie of godds Sonne so muste we doe also the same here for obteyninge this vertue of Patience For who can cōplaine or repyne insufferinge iniuries or any tribulation hauinge deserued them as we all haue when he considereth with how great mildnes and patience his Lorde god voluntarily did choose to suffer so manie so greate iniuries contumelies persecutions tormentes together with a moste bitter death who besides that he was true God Lord of all was also a man of more noble delicate tender complexion then any other man in the world more feelinge anie affliction Who will not patiently myldly sustain for curing his owne sinnes anie toyle vexation or distresse that may befall if he consider his God to haue susteyned farr greater for the sinns of other to bringe remedy to our euills The example of our Sauioure said Probus should indede moue suffice vs to take anie aduersitie patientlye but our frayle natures can not away with trouble or affliction Naturallye indeede said Alphonso we are inclyned to flee abhorr thē But godds grace preuenting our wills cooperatinge with vs we may be brought in short tyme to accept and embrace them and this the rather if we consider not onely this example which our Sauiour haith geuen vs but more-ouer cast our eye to the great commoditie we gett thereby which our Lorde also is desireous we labour to obteine For persecutions tribulations are as it were a hammer or fire wherewith the rust or canker of our soules is taken away or as a launcinge knife thrust into our soules to let owt the poysen of our self loue which festreth there drawethe vs from all good that once freed from that filthe we may woorke the high woork of God that is loue serue him as we should For which cause we ought hartely to loue pray for our persecutours thank God that prouideth vs so good surgeons Teache me the way said Probus I pray you to gett this vertue If you remember said Alphonso 1 P. C. 7. I taught it you before when we talked of the way how to plant vertuous habits in our soule For there I put the example of Patience which may suffice also for this place I remember it verie well said Prohus That also which I taughte you said Alphonso of the hatred of your selfe 2 Part. 2 Exer. you must call to mynde againe in this mater for the reasons I gaue you why you should hate your self may serue fitlye to moue you to suffer patiently any aduersitie or affliction Now let vs propounde one example of som odious matter that may befall You either suspect or certenly know a man to speak or reporte som euill of you which you neuer committed Hereby three dartes are caste at you to wound your soule from all which the souldier and seruant of God must cleare acquyte him self that by his fight his Lorde may be serued honored and his owne soule bewtified The first is the dart of euill suspition or iudgment againste the man or against his intention From this dart you must withdraw your self and let it passe inclyninge your will not to accept or deale with it as consenting to any such suspition or iudgment but to referr it wholly vnto God who is the high Iudg of all and haith willed vs not to iudge For fulfilling of whose will we ought with great ioy to forbeare to iudge and not to vsurpe or cake vpon vs his office The second is the darte of greuous impatiencye To this you muste oppose your self with all your strengthe ioying in the paine and iniury which cometh to you by that occasion and the more you seme to ioye of it the lesse will the deuill assaulte you with impatience lest he geue you occasion of so great meritt That you may well demeane your selfe in receiuing this dart remember what I said of the hatred of
sweetenes nor serue God for it because God geueth it not for that ende but that by it we may come to take delight ioye in the consideration of that good glorye dominion which God possesseth and that with great courage we laude prayse him What is our praysing of God said Probus All prayse of God said Alphonso is none other thing in vs then a iove that we haue to manifeste and make knowne to all persons the wonderfull woorkes inestimable goodnes of our Lorde in whom his seruants ought to delight ioye as worldly men doe when they heare their deare frendes or them selues praised Now let vs ende with thankes geuing to God for his giftes and goodnes Tell me this also said Probus how shall I geue thankes to God OF THANKES GEVING THanksgeuing to God said Alphonso is nothing els but an internall acte of the soule wherby he that haith receiued a gift or benefite from God first recogniseth him to be an infinite God Lorde from whom floweth all good in heauen earth and then ioyeth not because he is more enryched thereby but for the glory goodnes of his Lord and for that he seeth him self by that gifte more abled to loue serue him Is there nothinge besides this said Probus necessary in yeldinge thankes to God Besides these actes of our vnderstanding will said Alphouso godds seruant ought vpon receipt of any benefite to offer vnto God all he is abasinge annihilating him self in his owne conceipt will that so he may wholly in body soule be deuoted into godds seruice producing at that tyme greate actes of ioye for the infinite power goodnes of god from which that benefite came For he that would be accounted gratefull ought to requyte his benefactour with an other thinge of as great or greater valew worth then that was which he receiued of him before And seing we haue receiued of god all we haue whatsoeuer we yelde to his seruice is verie small to requyte yea the leaste of his benefites We ought therefore at the least to render him thanks for them in the māner I haue said this with as much loue and force as possibly we may And not onely to doe this for the benefites bestowed on our selues but also for the giftes graces geuen to all his Saincts to our frendes to our enemies and all his creatures in heauen earthe For in so doinge we make in a straunge and meruelous sorte the goodes of all godds creatures our owne without regarde of our owne commoditie we exceedingly increase the same Now is it tyme you were traueling I will bring you into your way againe I thank you Father said Probus And beinge come to the way they embraced eche other and departed Alphonso to his solitary cell Probus towarde Ierusalem Deo gratias A Table of the contents How the Pilgrim the Ermitt mett Cap. 1. fol 1. To what ende God created man 3. Two manners of seruing God 4. Of the ruyne destruction of mans soule body by sinne 6 By what powers of our foule we may repayre our ruvne how to vse our vnderstanding will 8 The vse of our will 12 What ende and intention we shoulde haue in all our actions 15 How to plant good habits extirpate the euill 21 THE seconde parte How to purge our soule from sinn 25 Hatred of our selues 27 Of Prayer 32 Of Humilitye 35 HoW to ouercome the vyce of vayneglorye 40 Of Patience 44 Of the foure naturall passions of the soule Of Sorow 49 Of Hope 51 Of Feare 52 The Thirde parte Of the loue of God 53 Of the loue of our Neighbour 66 Of the loue of our selues 69 Of Thankes geuinge 72 Faultes escaped in the printing Fol. 9 pag. 1 lin 4 Helped reade euer helped Fol. 14 pag. 2 lin 2 greife reade sorow greife Fol. 16 pag. 1 lin 11 For god reade for none other ende but onely for Fol. 34 pag. 2. lin 27 vnfeaned reade ready vnfeaned Fol. 42 pag. 1 lin 6 hate reade bate refuse Fol. 52 pag. 1 lin 7 God is reade our Lorde is Fol. 94 pag. 2 lin 20 good glorye reade infinite good