be nothinge that may offend the eyes of so highe a Maiestie This done he muste adorne and bewtify his soule with good habitts and vertues whereby he may appeare gratefull acceptable to him in his seruice Of these two thinges I will therefore now speake and first how to roote owt and destroy sinn You must know then that sinne is the most vyle and detestable euill that can be deuysed bringethe to any reasonable creature that committeth it vnspeakable harmes and mischeues For by sinn we loose God who is an infinite goodnes By it we contemne dishonour and iniury our louinge Lorde in the fowlest manner that may be By it we frustrate in oure selues the effecte and frute of Christs painfull lyfe and moste bitter passion and conculcate or treade vnder foote his preceous blood By it we defyle and make moste lothsom abominable our owne soules washed and sanctifyed with the blood of oure Sauiour and chosen to be the sacred temples of Godds Maiesty By it we pollute our harts the Altars Tabernacles of the holy Ghoste where he delightethe to dwell By it we loose godds fauour and all his graces the eternall ioyes of his kingdom with all our right and tytle thereunto By it onely we are made the boundslaues of the deuill the felowes and companions of all wicked men both aliue deade of the damned spiritts in hell By it we are made the reprochfull enemies of God the moste abiect contemptible and dishonorable of all his creatures And finally by it we purchase assuredlye to our selues endles damnation eternall woes and the horrible tormentes of hell fyre All which euills and miseries are iustly dew to him that by sinn committeth high treason againste his supreame Lorde who vouch-saifed to dye for him Now the sorowes and teares of all goddes creatures are not sufficient to destroy or take away one sinne much lesse the penance teares of one man that haith committed the same But the mercy and clemency of oure Lord is so great that he will not haue vs to dispaire And desireous of our weale haith prouided vs a remedie is content to pardon forgeue our sinns assone as we for our parts haue hartie sorow contrition for the same What besides is needefull or requisite he supplieth it of his owne restoreth vs againe to his grace fauour It is meete therefore that we lamente sorow for out sinnes consideringe we haue done so many euills by them both against God our selues How shoulde we doe this as becometh vs said Probus The way is this said Alphouso With your vnderstandinge present to your selues the cuills which come of sinne as before then compell your will principally for the offence dishonour of God and because it is his will that you sorowe for them to lament and to desyre that you had not committed them nor iniuried godds maiesty which acte of your will you muste often labour to produce now in generall for all your sinnes now for one particular sinn now for an other this with the greateste endeuour you can to haue hartie greif and contrition notwithstanding you feele your self somtimes voyde of sensible sorowe or paine for this is in godds hande and not in your owne to haue at your pleasure but doubtlesse he will bestow it also on you if you endeuour to gett it as you may I vnderstand all this said Probus Then will I passe said Alphonso to the second thinge which I tould you was requisite for the expellinge of our corruption euill habitts What is that said Probus THE SECONDE EXERCYSE necessarye for them that woulde serue God which is the hatred of our felues IT is the hatred of our self said Alphonso And this Exercyse amonge all other is of greatest weight and importance for them that desyre perfectly to loue God and to serue him For from self loue springe innumerable euills by which are engendered viceous habitts And this self loue seasinge at the entrance of that holy hatred which the holy scriptures much exhort vs vnto all sinn will be destroy ed in vs with all other wicked habits How may we com to this holy hatred of our selues said Probus Firste said Alphonso of all thinges which may bringe vs delectation and pleasure as meate sleepe recreatiō reste apparell and the lyke we must take or desyre no more then that we can not omitt or leaue vntaken withowt offence of god that is onely necessaries And necessaries also muste we take not for our owne consolation or for satisfaction contentment of our owne appetites and sensualitie consideringe how vnworthy we be of all delectation through the greuousnes of our sinnes but onely for fulfillinge godds holy will who haith ordeyned appointed that we vse and take such thinges to able vs more in his seruice for which cause we admitt them willingly for releefe of oure necessities otherwise we would notadmitt them at all What in these necessaries is sufficient a mannes owne experience with a deuout mynd will tell him Secondly all thinges which be painfull greuous as laboures toyles abiections contempts iniuries afflictions and the lyke We muste take vnto vs and desyre or will they be done to vs as much as may be without offence of God our owne or neyghboures harme Thirdly if we would serue God hate our selues in moste commendable manner we must not onely refuse delectable thinges and desyre painfull greuous as I said but more ouer we must ioy and be gladd when any aduersities or sharpe things happen vnto vs when we are depryued of pleasant thinges yea of necessaries this cheifly when they are done by som others against our wills or vpon euill intention which yet we ought not to iudge withowt manifest signes noe nor then neither with absolute full determination but pray for our persecutours and loue them with all our hartes because in truthe they doe vs much good otherwise we shoulde loose the inestimable rewarde we are to receiue for suffering patiently persecutions troubles All these three thinges necessarye for the holy hatred of our selues the Sonn of God taughte vs both by his woord by his owne example as S. Peter saith he suffered for vs 1 Pet. 2 leauinge vs an example to folowe his steppes whose most blessed soule was free frō all sport of sinne therefore his holy body should not haue bene entreated sharply or haue suffered any greuāce at all Yet woulde he for our example whō he most tenderly loued refuse and set nothing by all delectable thinges consent that his body soule should suffer excedinge tormentes gretues as it is manifest in his holy gospell Wherefore much shame reproch it is to all that professe them selues to be Christians and scholers of Christe not to learne this holye hatred neither by his woorde sayinge He that hatethe not him selfe can not be my Disciple nor by his example but stande euer vnwillinge
also to eternall life ioyes And after once we haue cōsidered knowne them to be suche the will which had auersion and horrour of them before may now be encouraged to loue desyre embrace them to worke them in effect When they are thus considered knowne to be such said Probus yet is the will free to choose to doe them or not You say truly said Alphonso the will euer remaineth free haith perfect dominion libertie to doe or not to doe but yet often it is terrifyed with the difficultie sharpnes of the thinge which is offered to it therupon ceaseth to woorke and so sinneth or omitteth the good that it might haue done But if we endeour by our vnderstanding to prepare the way in manner abouesaid it will take such courage vpon the knowledge of the excellencye of that woorke that be it neuer so painefull it will loue and desyre it and doe it also with as much facilitie and delighte welnere as any other thinge which it coueteth naturally Mark this pointe well my sonne for I assure you that he which would worke vse his vnderstanding in this manner shoulde easely and in shorte tyme come to great perfection of vertue woork with much delight comforth I think it well said Probus But may I intreate you to deliuer me this by some example With good will said Alphonso but it will fall more conuenientlye after I haue shewed you how also you muste vse your will for this is the cheifest poynt of all Then proceede I pray you said Probus THE Vse of the will SVpposing said Alphonso goddes holy grace euer to assist and concurr with ourfree will for otherwyse we were not able to thinke any good expediente for our saluation muche lesse to desyre woorke the same you must know that it is in our owne power to desyre or leaue to de desyre any thing iudged good or euill by our vnderstanding the same we may doe for this or that ende and as often euery day as we will Nowe to wake the will desyre to doe a good thinge which naturally it doth abhorr by reason perhapps it is painefull harde or vnpleasante we must as I said before consider apprehende the same thinge as moste preceous gratefull to God cōmodious to our selues then incline our will enforcing it after a sorte to desyre couet that thinge as a sick man desyreth a bitter potion because he apprehendeth it as holesome the which narurally he doth loth and abhorr In like manner also is produced the acte of refusing or not desiring the euill which we naturally couet or are inclined vnto that consideringe it to be vngratefull to God euill hurtfull to our selues we incline our will as it were violently enforce it not to desire that thing For example to couet to be despysed contemned or litle estemed among men is a thinge horrible vnpleasant difficulte to our nature And in like manner to forsake all sensuall delights pleasures Now he that woulde haue an acte of desiring such contempts wantes of pleasures must first consider and apprehend them as most excellente worthy thinges most gratefull to God greatly meritorious to him selfe then compell as it were and enforce his will to accept and desire them In lyke sorte also to be honored highly estemed be loued of all men to haue sensuall pleasures other thinges delightfull sweete pleasant to our nature He that would make an acte of refusinge and hatinge them must consider and iudge them with his vnderstanding as thinges of base valew displeasant vngratefull to God hurtfull to him self And then vpon this true conceipt of these harmes in them cease to desire them make an act of hatred or contempt of them as the sick person doth abhorr refuse a most sweete potion or other meate pleasing his appetite because he knoweth it to be hurtfull vnto him though otherwyse he had a vehement naturall desire inclinatiō to the same In vsing our vnderstanding will in this manner said Probus shall we feele noe repugnance in our sensualitie Yes said Alphonso that often verie greate but this not-withstanding our acte is a true desire or refusall of our will As we behoulde in the sicke man that will not eate the meate to which he haith a greate affection appetite because it is vnholsom for him and that same will of his not to eate it is profitable vnto him though his inordinate appetite be not taken away But by often woorking with the will in that sorte the repugnance all difficulties will be lessened daily by the good habitts we get by our particuler actions And albeit we seme litle to profitt or goe forwarde to fynde small pleasure in woorking thus by reason of the contrary vitious habitts inclinations customs in our soule which make ouractions seme weake could yet must we not cease to doe them for by practise exercise we gett dailye more strength readines and we goe forward with great meritt Is this all said Probus I am to learn abowt the vse of these two powers This which I haue toulde you said Alphonso is the way to vse them but one thinge more I muste tell you which all that woulde perfectly assuredly repayre their soules must with greate diligence carrie in minde and practise for it is as it were the key of all our reparation What is this I pray you said Probus My sonne said Alphonso it is that besides the continuall studie care we ought to haue of exercisinge the will in desyring the good thinges we should desire omitting the desire of euill thinges thereby to destroy euill habitts in our soule and plante good that besides this I say we be diligent by the vse of our will to represse resist the first thoughtes motions appetites which often assaile euen vertuous persons and which may be consented vnto withowt mortall sinne As for example to be delighted that our deedes or woordes be well estemed or to be sorowfull displeased for iniuries auersion of other persons from vs such lyke In all which though it be not a mortall sinne that we be occupyed or cōsente to them yet fewe knowe what great losse harme they bringe to vs for by them our soule is made dull heauy towardes good thinges it should doe He therefore that desyre the to be lorde ouer his owne actions be able with facility to worke well ought presently with his will to resist these first motiōs or suggestiōs That where he was assayled with a motion of greif for such iniuries auersion or suche lyke he presently oppose him self resist such sorow greif with an actuall desyre of iniuries vexations cōtempt contradiction And contrari-wyse in the motions of honour creditt fauour all other sweete delectable thinges wherupon presently arryseth in vs a complacency
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
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
your self The third is the dart of hatred of him whom you suspecte or know to haue done you wronge To this also you must oppose your self inclyninge your will to produce some singular acte of loue towards him because it is godds will that you loue and pray for your enemies And in truth as I said they doe you exceding greate good if your self hinder it not and they be as surgeons to cure the festering woundes of our soule Thus in all occasions of aduersitie the seruant of God should be watchfull and euer stand prepared patiently to endure what-soeuer it pleasethe his Lorde to let befall for his tryall that in so doing he may honoure his Lord benefite and as our Sauioure said possesse his own soule which remaineth as voyd of all good captiue to the deuill and quite loste if it be spoyled of this vertue of patience Nowe if you thinke good let vs speake of the foure affections or passions of the soule THE SEAVENTH EXERCYSE HOW to moderate and keepe in order the foure naturall passions of the soule THese passions said Alphonso be Ioy Sorow Hope Feare they be naturall to euery one as to ioy for a presente good to sorowe for a present euill to hope for a future good and to feare a future euill I will teach you how to guyde and brydle them conueniently for the seruice and honour of God and the repayringe of your soule For they may bringe vs much harme if they be lefte at libertie vnrestrayned because they neuer cease ranginge vpp and downe in our soules now one now an other And we may well say that all our euills come vpon vs because they are permitted to wander abowte and runne vnbrydled Yea they bringe much annoyance and hurte to spirituall persons howe lightlye soeuer they walke in them He onely may kepe them in good order great moderation that worketh all thnges aswell internal as externall for God as I toulde you before walketh in the hatred of him self as you haue harde When are these affections said Probus kept in due order moderatiō When we yelde said Alphonso no consent to any of their motions further then we know pleaseth God whereby he may receiue some gratefull seruice Otherwyse we oughte euer to repell their motions banish them from vs if we desire to walke a saife way towarde God May we not said Probus be glad and ioyfull for any good thinge that hapneth vnto vs in lyke sorte be sorowfull for euill The seruants of God said Alphonso should be gladd ioy in nothing but God or thinges which belong or direct further them to him The reason is for that hauinge in God in such thinges so great cause matter of ioyes they are verye foolishe and madd vaine that occupye them selues in ioying for any other cōsidering their powers force to ioy in God loue him are the weaker by how muche more they are deuyded into dyuers ioyes busines And consideringe againe that albeit we yelde our selues wholly to ioy in God yet are we not able to doe it sufficiently How much lesse can we doe it if we distract our selues to ioy in many thinges Wherefore by the vse power of our will as I toulde you before we must doe one of these two either presently so sone as it offereth it self repell putt away all ioye and gladnes which is not in God or thinges belonginge vnto him or direct order it for God as the ende thereof so it be not some vaine or vnlawfull ioye And thus shall we doe as the Apostle willeth vs saying Phil. 4 Ioy in our Lorde at all tymes I say againe ioye For he which cause we must looke warelye about vs for daily innumerable things of small weight occurre ofter them selues to vs bringinge occasions and causes of ioy gladnes from which forth-with we ought to vnwynde our selues knowinge all ioyes which are offered vnto vs by the world are assured harmes noe good to vs at all In a most potent and ryche King you know it would be iudged a very base vyle disposition to make so greate reckning of a peny that the winning of i◠woulde make him verie ioyfull the loosing of it verie sorowfull greiued But farr greater is our basenes vilitye if when alwaies we haue present the infinite goodes which God possesseth for him self vs in which we oughte incessantly to ioye we turne our selues to ioy in other tryflinge thinges which occurr in the world when especially we ought to loue our Lord more then our selues more to respect his glory then our owne which yet he will geue vs most aboundantlye if we faithfully and sincerelye serue him in this our banishment OF SOROW. IN lyke sort may we speake of him that soroweth for any thing of this world that may happen except sin things inducing thereto For it may be well iudged great basenes to sorow for any such temporall thinge of this lyfe whearas we haue before oure eyes so great glorye and inestimable goodes as I said God haith prouided for vs for which we ought euer to reioyce be gladd Wherefore the seruant of God muste suffer noe sorow nor heauines to stay in his harte but that onely which is for sinn because this sorow being a passion which respecteth some present euill or some good lost true euills losses can not happen but onely for sinne He ought with reason to sorowe for none other thinge And hauing present so infinite an euill to sorowe for as sinne is he doth most foolishlye if deuyding his force strength he sorowe for any other thing besides considering especially that all his powers abilities collected to this one woork suffice not to sorow so much for sinn as he should doe These sorowes which offer them selues dailie to vs vpon any tribulation or aduersitie we may easily repell if we consider that we be gods more then our owne that he haith more tender care ouer vs then we can haue of oure selues and beste knowethe what is expedient for vs. And therfore what painefull thing or aduersity soeuer hapneth it ought to be welcom to vs so long as it endureth we must take it ioyfullye as from the hande of our louinge Lorde and as a thinge fitt and conuenient for one that is godds sorow no more for it then God whose we are willeth that we sorow speaking thus within our selues Why haue I greater care of my self then my Lord god willeth that I haue seing I am not myne owne but his who loueth me tenderly can not but continually behould me May we not then said Probus seke meanes to deliuer and free our selues from suffering such paynefull thinges and aduersyties or we shoulde beare them still with ioy let them alone to godds care prouidence As it is godds will said Alphonso that so long as we haue them we euer suffer
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
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