them with ioy how painfull soeuer they be take them as froÌ„ the hand of our most louing father which ioyfull patience will greatly mitigate their paine so it is also his will that we procure vse with ioyfull moderation such meanes for our remedie deliuerance as we know he haith left vs and would haue vs to take as phisicke in sicknes meate in hunger peace saifty in persecution and the lyke But all this because it is his will we doe it and that our frailties may serue him the better being deliuered from such molestations troubles How shall we said Probus dryue away expell these motions of sorows and greiues which the miseries of this world bringe hourly vpon vs how shall we get this ioy whiles we are in the paines of them The seruant of God said Alphonso must be alwaies prouident and watchfull and so sone as the passion of sorow or greife beginneth to ryse by occasion of any aduersitie presently reiect and refuse it by the acte of his will as I toulde you in the vse of that power in the firste instruction Yea he must endeuour to moue and enforce his will to couet and embrace the things whervpon those paines greiues and afflictions grow For whyles these things be desired the sorow ceaseth as it rose at the first because the same thinges were dislyked or hated He shoulde therfore acquaint and accustome him self to ioy and be gladd in all painfull and sorowfull thinges and contrari-wyse to sorow in all thinges which are ioyfull and bringe delight as it is said Sorow for ioy ioy for payne Kepe with thee as a certaine gayne Why shoulde we said Probus couet these thinges wherby such greif and molestation come to vs First said Alphonso Cap. 2 because they come all from the hand of God as Iob saith Again because we deserue them by our sinnes Lastlye because they bringe to vs many commodities and cure the festred vlcers of our soule OF HOPE NOwe by Hope not as it is the thirde supernaturall vertue but a naturall affection or passion common to all mankinde we expecte and looke for many thinges of this life either pleasante or commodious to vs. Yet nothing we hope for should settle it self or take place in our hartes but onely God these thinges whereby we thinke our selues to draw nearer to him serue him Whatsoeuer is besides we ought to esteeme it as nothinge And if we perceiue the Hope of any thinge to be more fixed in our harte or to occupye delighte our myndes then the blisse of heauen or vertues which we hope from God it muste forth-withe be expelled as a most hurtfull and disordered thinge OF FEARE IN lyke manner also all feare is to be lefte that is not of God as our Sauiour willed vs not to feare them that kill the bodye and can doe noe more but God that can cast both body soule into hell fyre And Dauid said God is the protectour of my life whom shall I feare All the moments of our lyues with all thinges belonginge vnto vs are in the hande of god and can not happen to vs otherwyse then he will permitt And therefore we should rather wish our owne eyes to be pulled owte then aduisedly coÌ„mitt any thinge that may displease his Maiesty For all other thinges there is no cause why we should feare them For thoughe all the calamities of the worlde fall vpon vs yet if we feare them not they can doe vs noe harm nor true euill but rather if we encounter them corragiously bouldly receiue them ioyfully because it is our Lordes will we suffer them in memorye of those he suffered for vs they will increase in vs eternall meritt of glory honour Wherefore we should be prepared alwaies to repute as nothing or rather to este me as moste preceous Iewells ornaments all troubles molestations of the world And if at anie tyme some feare creepe vpon vs presently with our will to encounter repell it lest it occupye the place in which the reuerent feare of God most necessary for vs should be harbored He that can moderate rule and subdue these passions in this sorte shall enioye greate peace and arryue shortly to high perfection of vertue be able rightly to iudg of all things as the christian philosopher Boetius saith If thou wilt the truth behoulde with light most cleare Away with Ioy Sorow Hope and Feare Hauinge declared what way you may repaire the ruyne destruction of your soule it remaineth now that we speake of the loue of God which Exercise is the most principall seruice can doe him the ende of all which we haue spoken of hitherto Take your reste nowe for you are wearie with trauell in the morninge God willing we shall make an ende of this matter THE THIRDE PARTE CONTEYNING the way how to loue God our neighbours and our selues OF THE LOVE OF GOD. AFter they had slepte a whyle Alphonso finished his vsuall deuotions they came together againe Alphonso said Now my sonn if you be satisfyed in all thinges we talked of yester night Let vs goe forward as I promised you I rest fully satisfyed said Probus in all you haue said hitherto Therefore I pray you procede to teach me how I may loue God The loue of God said Alphonso is a fyre which God would haue allwayes burninge on the Altar of our soule if you throughlye knewe the worthines and excellency thereof all woulde seeme litle that hitherto we haue said of the reparation adorning of the soule by which so high a woorke is to be performed For the acte of louing God is of so greate excellency that not Sainct in heauen nor any thinge that is or can be created can doe any woork more high or perfecte For which cause the sonn of God him self Mat. 22 calleth this the greatest and first commaundement Yea if all the endeuours strengthes of Angells men were heaped together in one Angell or man he coulde do nothing more worthy then is the acte of louing God And nothing that is or can be made by the omnipotente power of God can be sufficient to loue God with that perfection which his infinite goodnes worthines doth deserue This loue of God incomparably excelleth all other supernaturall vertues or woorks without it none other gift or qualitye that man haith profitethe him anythinge at all or is to be estemed 1 Cor. 13 as S. Paule saith larglye This is the incessant eternall woorke of God him self For he being of infinite goodnes excellency is infinitely to be loued and is continuallye occupyed with all his infinite power in louâ—nge his owne infinite goodnes ioying in the same And nothing being more consonante to equitie nothinge so profitable or glorious to our selues then that we loue him who is an infinite good infinitely to be beloued whom we caÌ„ not sufficiently
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
iustice lett loose and sett at liberty neuer cease mightily to repugne and disobey the reasonable partes of our soule yea to draw them to any thinge they lyke withowt regard what either reason or God commaundeth We haue still left vs said Probus the powers of our reason and free will and God geuethe the assistance of his grace to all that call for it by these thē we may serue God in the best manner he requyrethe notwithstandinge the corruption repugnance of our inferiour powers We may serue him so indeede said Alphonso but not with such facilitie promptnes alacritie as we might haue done in the state of our innocency For not onely the inclinations motions of our sensualitie be verie disordered contrary to oure reason yea excedinglye importune vehemente to drawe vs from good to euill but our reason also is much darkned by that fall from originall iustice our will sore weakned and wounded yea and of them selues quyte disabled either to resiste the continuall assaultes of oure sensualitie inferiour partes or effectually to woorke any good The grace of god indeede enableth vs to doe well but yet as it is ordinarilye bestowed on men it takethe not from them nor quite ouercometh the repugnancy difficulties which our corrupte natures haue in doing well Can we not said Probus ouercom this difficultie by any meanes Yea in great part said Alphonso by singuler extraordinary graces geuen by God by the good habits of vertues which we may plant in our soules by diligent exercise of our superiour powers as I shall tell you hereafter But now remember that this great confusion and perturbation in our soules our auersiō from good our inclination to euill with difficulty of woorking well came all from sinn yet the same bounde of doing well seruing God which we had before this destruction is not taken away from vs. For though we not doe our duties but with much difficultie yet doe them we may by the assistance of godds grace by litle and litle repayre againe the losse and wrack we haue gotten by sinn in oure soule appetites How may this reparation be made said Probus for I think the nearer we bring our soules powers to their former state the better shall we be disposed and with more facilitie shall we be able to doe our duties in seruing God Yea moreouer said Allphonso we may profitt so muche herein that we may obteyne wel-neare the same facilitie to worke with great delight in this corruptible lyfe which we should haue had in the state of innocency THE FOVRTH INSTRVCtion by what powers of our soule we may repayre our ruyne of the way howe to vse oure vnderstanding and will CAP. 5 IN what manner said Probus is this Reparation to be made It can not be made otherwyse said Alphonso but by the powers and abilities of our soule helped assisted with the grace of God Wherefore you muste vnderstand that as man is made and consisteth of a body soule so haith he infirmities in them both to woorke with as the body haith feete to goe handes to labour tonge to speake the lyke In the soule there is the vnderstanding will with diuers other sensuall powers The corporall instruments and their actions of them selues are of small wotth litle profitable as S. Paule said to Timothy But the vnderstandinge and the will may of their owne natures be of excellent dignitie profitt as if we occupy them to know God loue him or to consider any good thing and to desyre it or to know what is euill to hate shunne it which operations of these two powers are greatly commodious though the body reste all the while do nothing For by the Exercise of suche actions abowte any particuler vertue we should produce bring forth good habits in our soule destroy the euill which is a commendable thinge though it be done but onely for the loue of vertue as the heathen Philosophers did much more when a Christian doth it hauing faith but moste of all if such a man doe it with actuall intention for the loue honour seruice of God as I shall declare anone These two instruments therefore the vnderstanding the will their operations are the meanes goddes grace euer concurring with vs wherwith we may perfectly serue God and woorke the reparation of our soule They be indeede said Probus the cheifest and moste noble powers that man haith and therefore fitteste for such an ende but in what sort should we vse them rightly Our sensuall appetite said Alphonso naturally desyreth the thinge which it is inclined vnto that is what soeuer semeth vnto it pleasant delectable and sweete for the present to these naturally it is carried without further respecte And in like sort it fleeth whatsoeuer seemethe harde sharpe and vnpleasante But our will is not moued in this sort for before it desyre or shunn any thing it consulteth with the vnderstanding whether the thinge be conueniente or not and according as the vnderstanding iudgeth so the will freely desireth or refusethe it So that the vnderstandinge is as it were a lighte and guyde to the will shewinge the truth of euery thing as it conceiue the it directinge the will how to work Wherefore aboue all other things we must be carefull that our vnderstanding doe not erre or be deceiued in any thinge we goe abowt to desyre or shunne For if it be blinded by ignorance passion or malice it can neuer iudge rightly nor consequently the action of the will euer be good But againe though the vnderstanding be without errour iudge truly what the thing is or shew rightly what is to be done in any occasion yet so meruelous is the power of mās will that it standeth in free libertie to folow woork as the reason iudgeth or to refuse Onely it of all other powers and abilityes in man haithe fredom perfect libertie It is subiect to none commaundeth all the rest yea and in a meruelous sort the same power can predominate ouer it selfe both freely commaund and enforce it selfe to obey so that hereupon cometh all our euill if either the vnderstandinge erre or it iudging rightlye the will by reason of her lidertie will not woorke accordingly In this sort therefore we must proceede with these two powers for the reparation of our soules And first for the vnderstāding in euery thing which either by our naturall teason or by the light of our faith we know to be good or disposing or furthering vs to vertue neuerthelesse we fynde great difficultie horrour auersion in our selues to doe or desire it as were for our good we must presently vse the power of our vnderstāding with it consider and apprehende those same thinges which seeme so sharpe greuous to our natures as thinges most preceous and to God also most acceptable which may further vs
delight We must be ready by by to woorke with our will an acte of not desyring or delighting in such thinges as naturally we are inclyned vnto and couett For by so doinge we shall not onely escape vanitie sinn but by often practise vse obteyne excellent habitts expell the euill Marke this well it may suffise for this poynt instruction I perceiue said Probus those good habitts woulde take away all or moste of our difficultie in woorkinge well What way then may we gett them I shall teach you this also by by saide Alphonso but firste I muste tell you what intention ende you must haue in the vse of your powers in all your actions for without knowledg of this all you can doe will be to small purpose or commoditie I pray you lett me here it then said Probus THE FIFTH INSTRVCTION What ende scope intention the seruante of God shoulde haue in all his actions CAP. 6. YOu muste know therefore said Alphonso That in all thinges which we desyre or doe the ende intention and motiue why we doe it maketh the acte good or euill preceous in goddes sight meritorious or vyle sinfull In so much as a good woork done for an euill ende is euill though otherwise of it owne nature it were good Doth a good ende in like manner said Probus make an euill woorke good Not so saide Alphonso For as a good woorke must be euery way void of euill as wel in it owne nature as in the ende for which it is done So an euill woorke is made euill either for that it is euill of it own nature or done for some euill ende For which cause the Apostle said that it was vnlawfull to doe euill for a good purpose Goe forwarde said Probus for I vnderstande this Euery woork said Alphonso that is good of it owne nature or that is indifferent that is which being neither good nor euill of it selfe may yet be made good by a good ende or intētion or euill by an euill ende Euery such woorke I say may be done or desyred for diuers good endes as for the loue of vertue or for the benefite of our selues or our neighboures or for the imitation of our Sauiour and his Sainctes or finallye for the loue of God thereby to serue please honour him Now as one ende is better then an other So consequently that woorke is better which is done for a better ende that the best which is done for the best ende Wherfore because god is an infinite goodnes that work is the best which is wrought purely whollye for his sake or to yelde him honour or seruice without respect of any other ende The seruant of god then that desyreth in the best manner to please serue his Lord must doe all thinges both in body soule for God to please serue obey honour him thereby That forgeating as it were the good glory that may come to our selues by doing any acte of vertue mindfull onely of God which desyreth our well doinge and delighteth in it is most worthy to be serued honored by vs in euery thing we be moued to woork onely for pleasing honoringe him and for fulfilling his will Like to a man that for recouering his owne healthe haith prepared a medicine before he take it perceauing his deare frend to be fallen sick and to haue greater neede of the same In this case forgeating as it were his owne infirmity the desire he had to that medicine mindefull onely of his frende he reioyceth to forgoe it himselfe to bestow it for releeuinge of his frendes necessitye So should we I say againe serue God euer forgeating our selues all other things desyre and woorke onely because it is godds will we doe it because his maiesty requireth it at our handes For this ende motiue we shoulde couet to loue god desyre vertues desyre pray for pardon of our sinnes for graces for glory For this ende we shoulde flee sinne feare hell abhorr damnation desyre or refuse whatsoeuer It semeth harde vnpleasant at the first but after a whyle it will be easie and delightfull And such as haue their wills enflammed with deuotion the loue of god at the firste hearinge of this way can woork thus without difficultie and in short time come to exceding great perfection But how said Probus shall beginners which haue but coulde deuotion and weake loue of God com to get this motiue actually in all they doe They may gett it said Alphouso by the vse of their vnderstandinge will in this sort Lett them consider apprehend sett God as their cheifest frende most worthy Lorde on the one syde and them selues on the other This done when theire will is moued to couet any vertue or doe any good woorke Let them consider for what ende they are moued and they shall finde it vsually either for feare of punishment or for their own benefite or for the loue of vertue or desyre of heauenly blisse None of these motiues shoulde suffice or content the seruant of God though they be not euill But seinge his will is so free goddes help euer presupposed that it may refuse any one ende and choose an other as I tould you before And seinge also he beleeuethe godds will to be more excellent and worthy that it should moue him rather then his owne He must violently enforce him self to omitt refuse to desyre or will any thinge after his wonted māner bring his will to desyre the same thing for a better end motyue that is to desyre to doe it for fulfillinge the blessed will of God pleasing him and for that he worthy of all seruice obeysance honour would haue him to doe it This loe is the way to gett this diuine motiue in all our actions which so incomparably excellethe the motiues of our owne naturall desyres all other motiues how good vertuous soeuer they be as noe tong cā expresse For the perfection of all our holines charitie consisteth in this poynte that we conforme our selues in all thinges to godds will be of the same mynde with him For which cause and for that it is Goddes high pleasure desyre that vpon this motrue we ferue him we shoulde endeuour to haue it in all our workes both corporall spirituall both greate and small yea in those also which we are naturally to woork according to gods ordinance as to eate sleepe c. For as we can not leaue these vndone so doing them for the loue of God they helpe vs much to the encrease of our spirituall lyfe And so the leaste woorke that we doe in Godds sight as to eate slepe recreate the like shall be of more dignitye then the greateste woorke which he doth that haith not the same ende as to faste to watch to geue almes to afflict the bodie
wronged with iniurious woordes or deedes howe much soeuer he desire the habitt of patience yea how much soeuer he refrain from woordes or deedes of reuenge yet shall he neuer produce or bringe forth in his soule the habitt of patience except he help him self by often mouinge his vnderstanding to coÌ„sider the great good of patience and by stirring his will as the necessary instrument to bring forth this habitt by inclyning it as I said before to desyre to suffer iniuries and persecutions for the loue pleasure and glorie of his Lord that exhorteth vs all to it and haith suffered the lyke for vs. Liuing among good and ciuill people said Probus and Christians especially that haue the feare of God we shall verye seldome haue any suche occasions of impatience offered vs by iniurious woords or deedes so shall we haue small exercise consequently be long in getting the habitt of patience or neuer gett it at all In like sort also may we say of the habitts of other vertues Not so said Alphonso for where or with whom soeuer we liue we may woork and exercise our selues at all tymes to gett any vertuous habitt gett it in deede How may this be said Probus At all tymes said Alphonso you may produce it thus For example the habitt of patience Caste at any tyme your cogitation vpon som iniury that you much abhorr and think what you would doe if it were offered or done to you Presently you shall perceiue a greate repugnancy and horroure of that iniury aryse in your minde by reason of the euill habitt of impatience in you Forthwith therfore call to minde the great good that foloweth how is pleased in the patieÌ„t suffering of such iniuries and then enforce your will to desyre them And cease not to enforce your self to this though it seme but a constraint and compulsion for there is euer some part voluntary therin And if you practise often these actions that which semed to be but a litle voluntary will increase and you shall come to suffer iniuries and tribulation most willingly withall the habitt of patience will be planted in your soule In lyke manner may you at any tyme plante and enriche your self with habitts of humilitie of pouertie Temperance Chastitie and other vertues euer consideringe the greate good that is in the exercyse of them and compelling your will to desyre them vpon this motiue because it is the desyre will and glorie of god that you haue them But yet you must vnderstand againe said Alphonso that by this forethought and acceptance or desyre of iniuries which indeede are not done vs this habitt of patience is not so quickly nor so well gotten as it is when som iniurie or disgrace is actually done and this before others if then you compell your will to accepte it Because the actions of our will accepting such present iniuries are more vehement more subdue the soule then those which are of accepting an iniurie offered onely by our thought may happen but doth not And a few vehement actions woorke more strongly and effectually to the producing of an habitt then many which are remisse and weake This is the way to roote owt euill habitts and to plant good For working of which effect it is moreouer greatly profitable to keepe alwaies a verie firme will and purpose in the desyre and loue of good and in the hatred of euill to which ende serue greatly the high considerations and weightie reasons which many bookes yelde why good thinges and vertues are to be loued and vice to be hated Now hereby you may perceiue how the mightieste Princes of the worlde may enriche them selues with the habitts of Patience of Pouertie Humilitie Temperance of all other vertues and bewtify their Soules in godds sight noe lesse then a religious person if they be willing and diligent to doe as I haue tould you I perceiue it well said Probus but after we perceiue our selues to haue gotten these good habitts may we not assure our selues to be in good state and holy Albeit said Alphonso a man haue gotten excellente habitâ—s of vertues yet can he not be sure that he haith gotten the grace of god without which a man can be in noe good state with him or in truth holye Godds grace is geuen infalliblye vnto them that haue all which I haue tould you already and which foloweth after but naturally we can not know in this lyfe whether we haue these things as godds will is we should and consequently we can not be certaine that we haue his fauour and grace But a cheife signe that we haue it is when in the same manner we behaue oure selues towardes those vertues whereof we haue gotten habitts as we doe towards the vertues of other men that is if our harts be not extolled or any whitt prowde for them but praise thanke God whose is euery thinge that good is And ioy as much in other menns vertues as in oure owne because godds honour and glory are equally manifested in them both But my sonn said Alphonso I forgeat my self it is good tyme nowe you rest a litle and make collation By this which I haue hitherto said you may knowe in some parte firste how God created vs all to serue him to vse all temporall thinges to his honour and for releefe of our necessities Secondly how there be two manners of seruing God and that we are all bounde to setue him in the perfectest sorte Thirdly how by sinn we are falleÌ„ from godds fauour into a miserable state both of body soule the bouÌ„d of seruing God still remaininge Fourthly how we may repaire again this calamitie and destruction in our soule by the powers thereof woorking with godds grace of the vse of our vnderstanding and will to the same ende Fifthly to what ende you are to direct all your actions thoughts desires and how to doe it Sixtly what way to extirpate euill and vitious habitts which cause much harme in our soule and how to plant the habitts of vertues After we haue made collation I shall instructe you how to exercyse your self in a sew principall thinges which are necessary for the reparation of your soule before you can be rightly disposed to loue and serue God in such manner as he requireth THE SECOND PARTE THE SECOND PARTE CONteyning certayne sperituall Exercyses wherby the soule is adorned bewtifyed and rightlye disposed to the perfect actes of louing seruinge God THE first Exercyse how the seruant of God shoulde purge his soule from all sinne AFter they had refreshed them selues with breade and water which was the Ermits vsuall fair he begann saide My sonn the firste thinge and Exercyse wherein a man muste occupy him selfe to gett a fitte disposition to loue and serue God is to extirpate or roote owt of his soule all euill that is the silthe of sinne that when he would do any seruice to his lord there
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
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
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