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
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
serue God more diligently He is not terrifyed nor affrighted with chastisments but taketh them with that loue which the holy hande fatherly will of God that scourgeth doth requyre He praiethe not as drawne with loue sweetenes of the gift but that his soule enryched therby may waxe stronger more feruent in godds seruice He is not offended or troubled to see him self desolate of consolations yet he soroweth if any thing be in him which haith displeased or doth offende the eyes of so high a Maiestie He asketh not forgeuenes pardon of his sinnes for escapinge paine or recouering his lost grace vertues tytle right to eternall gloue but that his soule hauing obteyned pardon may be more gratefull acceptable to God may loue serue his highnes in puritie He haith noe affection that may withdraw his hart any other way from God He doth not remember or regarde whether men think of him or noe He is not greeued when he is contemned or reiected He shunneth is sorowfull for creditt honoure offered him fearing lest they be vnto him hinderances to humilitye He ioyeth for the good honoure of others thinking that they accept or desire them without ambition or vanitie for the better seruice of God and helpe of his people Such a louer haith all thinges and yet haith nothing He submitteth him self to all all serue him He shunneth all sweetenes and he feelethe nothing but that is sweete In God whom he loueth he knoweth what he oughte to doe to speake to thinke for him only he thinketh he speaketh he doth euery thinge He liuinge is not he that liueth but it is Christ that hueth in him geuinge him to liue a diuine lyse In louing him self he louethe not him self but he louethe God allmighty for whose sake he desirethe all good thinges He ioyethe in nothinge but that whereby his Lorde is serued that he thinketh gratefull in his sighte And finallye he euer ioyeth in his hart and thanketh God who in louinge him self infinitly doth supply what is due to him from all his creatures How may we gett this loue of god said Probus It is vaine presumption said Alphonso for any man to thinke he can leap to it at his pleasure withowt making due preparation folowing the same pathe which godds sonn haith made vs both by his owne example docrrine What preparation or pathes are these said Probus He that would receiue this pretious liquour into his soule said Alphonso must firste of necessitye occupye him self for many daies in these Exercyses which I tould you of in the seconde parte but before all in the holie hatred of him self otherwyse he shall be deceiued profitt nothing at all I vnderstand you well said Probus That done said Alphonso he must woork diligently in this sorte whether he be preuented by God with benedictions of sweetnes or not He must breefly call to minde how vnmeasurable infinite the good glorie is that God possesseth considering him as the best and most worthy that all creatures ioy for his goodnes thervpon by by inclyne his will to desire ioy for so great a good of his Lord let him continew in that act so long as he can If he be a litle distracted or waxe could in it let him forth-with retorne to it againe in the same manner his hart euer leapinge with ioy in consideringe God to be full of infinite perfections goodnes And by continuance he shall doubtles be aduaunced to this perfect loue The honour glorie perfections of our Lord are infinite of infinite excellency and in lyke sorte euerye thinge in particuler that he woorketh or createth doth shew forth and declare to vs a singular goodnes worthines in him And seing that all the moments of our lyfe suffice not fully to heare or consider them as they are in him we ought at the least vnder name tytle of infinite goodnes honour perfections to heape them together to produce actes of coueting that God haue them all and to ioy all the minutes of our lyfe that he haith them considering we owe all this to him as most due And so muche may we exercyse our selues in these actes although we want that sweetenes which they call deuotion that in euery place busines we may oft loue God in this sorte withowte seking any solitary places as it hapneth daily when one frend ioyeth sodanly withowt more opportunitie of place or cōpanye when he heareth or remembreth some good to haue befallen his deare frende That which I toulde you before of the vse of your will of the ende of all your actions helpe much in these actes how you shoulde produce them that you must doe all for this ende because God is most worthy of it desireth that we doe it for him Perhapps said Probus we might gett this loue more easilye by prayer doinge as you taughte me when you spake of it by the exercyses of those vertues you rehersed before He shall obteyne it said Alphonso the soner better that together with praier will help him self with the acts of his will as I toulde you before which he may doe both in prayer and without it For in euery such act there is a new seruice to God a new increase of the loue of God of grace of meritt And as noe artificer how skilfull soeuer he be profiteth any thing by his arte but onely whyles he woorketh in it so the seruant of God is made rycher in the loue of God but onely when he produce the speciall actes of the same loue Which acte of loue how short soeuer it be beinge a farr greater better more preceous and a more inestimable good then all thinges els that any creature can doe in heauen or earth We ought euery houre many tymes to worke it that doinge our best endeuour in it during this lyfe we may receiue more grace and ability to worke it for euer in heauen where those blessed Saincts loue God more feruently more perfectly which more loued him heare on earth Wherfore we should deepely consider and condemne our owne negligence and folly and seinge we ought neuer to cease from this acte of louing god both because it is dew to his maiestie and the acte of it self is of an inestimable profit we should most bitterly lament euery moment of our life that we lett passe without this loue And specially we ought to bewaile our sinnes which if they be mortall are deadlye enemies to it or if they be veniall hinder so great a good and coole the feruour thereof In like sorte also should we reproue ourselues if we be not exceding glad and ioyfull of euery thing that may further vs to it as iniuries contempts persecutions c. Or if we sorow not so much whē anie impediment is geuen vs to it as are humaine fauour sensuall and prophane delectation temporall honours
credit prayses c. Out frailty is such said Probus our necessitie so great that oftentimes we can not be gladd of iniuries tribulations and the lyke nor refuse thinges delectable and prosperous It somtimes said Alphonso through weaknes of body or because as yet we haue not gotten so muche vertue as were nedefull for our sufferinge of aduersities ioyfully but we must flee thē and our persecutoures or againe procure and receiue delicate and pleasant thinges In such cases I say we muste looke that we doe these thinges with actuall intention for auoyding greater euills and sorow also much in that by fleing aduersities and troubles we depart from a thing which should further vs to so great a good as is the loue of God And againe that by takinge delectable thinges we omitt and forgo the sharpe which are most due vnto vs for punishment of our sinnes negligences All this moreouer we ought to doe with humble prayer to our Lord that he would vouchsaife to strengthen vs in body and soule for better resistinge oure owne frailtie whereby through defect of our vertue it is needefull we auoyde such trouble or vse such delightfull thinges and that also by his grace we may be disposed notwithstanding these impediments of our infirmitie perfectly to loue him What remedye helpe haue we said Probus if we finde our selues verie dull heauy whiles we endeuour to produce these actes of loue to bring all our motions into the obedience seruice of God for so it often hapneth in other exercyses of deuotion well doinge The same may happen also in this high woork said Alphonso but then we may assure our selues that it cometh because we wante the holy hatred of our selues which is the foundation most principall disposition to this loue of God Or again because there cleueth in our hartes some inordinate affection to some earthly thinge as loue of neede lesse delectation or affection to some person or busines not rightly ordered Wherefore he that feleth him self so dull must search owt diligently in him self such defect or affection and take it away by contrary actes as we taughte before and shall more hereafter For to inclyne our will to produce actes of the loue of God aboue all thinges withowt hauinge first gotten the holy hatred of our selues or whiles our affection to any earthly thing that may deilght vs endureth not being ordeyned or referred either actuallye or virtually to God is much lyke as if a man would cutt with a hammer thinges requiringe a raisoure or sharpe knyfe For the perfection excellency of this loue the least act wherof may aduance a man to a highe degree of eternall glory in heauen doth not permitt with it any such vyle baise thinge Besides this also the seruant of God must be warie of the assaultes of his mortall enemy the deuil who neuer ceaseth to molest and hinder them that goe forwarde in any vertue but moste maliceously goeth abowt to harme and ouerthrow them that endeuour to obteyne this most holy loue of God What way I pray you said Probus can he cheefly hinder vs Among many other said Alphonso he hindrethe vs by one which is verie secrett yet much daungerous hurtfull that is by a certain meane estimation contempt negligence couldnes of the minde towardes the woork of the loue of God which some persons haue whiles they think heare or reade the cheife poynt of it to consiste in the desyre of Godds perfections goodnes glorie in ioying in them as I said before How can this said Probus happen to any man in this holy woork It hapneth said Alphonso because they litle conceiue or marke the worthines of this thing the enemy doth assaile trouble them withall And principally it chanceth to them that are not preuēted with the swetenes which this loue is accustomed to bringe with it For they hearing as I said euen now this loue to consist in this that we desire inwardly feele in our selues a complacency ioy for all the infinit goodnes and glory which are in god this onely for God they wax could thinking this worke not to be so high excellent as it is but iudge other woorkes aswell corporall as spirituall to excede this to be more beseeming godds seruantes as preachinge disputing gouerninge others feighting for the faith almes deedes fasting afflictions and the lyke Whereupon said Probus commeth this false conceipt of theirs It commeth said Alphonso firste by reason the deuill tempteth them and withall the taist and appetite of their soule is distempered and corrupted as I toulde you yester nighte in the fourth instruction by the example of the sick man that by reason of his infected taist desireth hurtfull meates and taketh loath with wholesom What remedie haue we against this noysom impediment said Probus We must prouyde first said Alphonso that our corrupt appetite be cured as I said in the fourth instructiō which done they that feele this couldnes haue this wrong estimation shall incontinent perceiue all other workes how worthy meruelous soeuer they seme to be verie abiect base 1 Cor in respecte of this loue as S. Paule teacheth vs. And our Saui ur him self beinge the eternall wisdom of God which can not erre or deceiue vs haith chosen commaunded the same aboue all thinges which may be done in heauen or earth A reason hereof you may haue also if you consider that albeit our free will the actes thereof which I toulde you before in the fourth instruction to be of greateste dignitie in vs be of them selues litle worth or of small commoditie Yet may we make them of inestimable dignitie valew if we vnite our will most strongly fasten it to the will of God which is of an infinite excellency in such manner ioyning ours vnto his that it be not carried to any other thinge but what his blessed will desireth For then the acte desire of our infirme base free will groweth to be of infinite valewe and dignitie when forsaking our selues we take the desire of that infinite will which is God who incessantly willeth loueth ioyeth for the infinite good worthines he haith Why requyreth God said Probus that we shoulde desire loue ioye in this sort as he euer doth He would haue vs doe it said Alphouso first for that his loue goodnes to vs would haue our abiect free will aduaunced to so greate nobilitie honour as to haue an act of infinite and diuine valew Againe because seing he haith created vs to so great a good as to enioy him self it is iuste that we yelde him this seruice at least as to occupye our selues all the tyme of our mortall lyfe in louing him and ioying for his good glorye as we see faithfull seruantes louinge exceedingly to reioyce for the goodes honour their Lordes gett Thirdlye that heare on earth we may occupye
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