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
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
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
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
loue as he deserueth albeit our strength abilityes were insinite His moste holy and righteous will is that we doe the same thinge with all our forces which he dothe continually with his that is loue him ioy in him with all our harts power strength Yea so greatly he requyreth desireth this most diuine woork of vs that he would yeld him self to a most cruell death that so he might procure prouoke vs to loue him all this for our good not for any benefite of his owne All other thinges besides this loue of God which are commaunded vs or in the holy scriptures requyred of vs are but for that they be helpes to this loue to omitt them would greatly hinder the same Vyces sinnes forbidden vs are nothing els but ā inordinate loue of vaine things which occupye the place of our hartes deputed onely for God Neither doe vertues serue for other ende then fitly to dispose the soule for this loue Which vertues notwithstanding are so necessarie for this loue of God that it were great presumption to thinke we coulde obtein it without great exercyse in them To loue God said Probus must of necessitie be a worke of great excellencye and worthines but I pray you tell me what this loue is and how it may be done I must tell you first said Alphonso how there be two sortes of loues or louers of God The one loueth him for that he is a sweete and bountifull lorde most liberally communicating his goodnes to his creatures These are also much delighted in his seruice and they aske many giftes of him pray with great contemplation of his Magnificency and knowledge of the excellency of vertues graces which they pray for Often also they come to him as to the fountain of all sweetnes And by reason of the greate delight consolation which they feele in their soule they imagin this loue of theires to be most perfect of highest meritt This seemeth said Probus to be a perfect louer of God I wishe said Alphonso that all they which loue not God would loue him at the least in this sorte But the Maiestie of God permitteth not his true louers to be content with this kynd of loue though it be good may suffyce to exercise beginners nouices in for som time because from this they easely passe to the highest most perfect loue whereof by by I will tell you How may we know said Probus that this kynd of loue is imperfect fraile They that loue in this manner said Alphonso forth-with when this sensuall sweetenes is wantinge depatteth goe with an heauy hart and dull courage abowt thinges which belong to God And they are so ouercome with the frailties of their owne nature as almost if they had not had any such loue at all For they procure seke for corporall delights as to eate and drinke daintely They desire and accept worldly fauours frendshipps honoures praise estimation other vayne thinges pleasing their sensualitie yet without mortall sinn asmuch as other persons that neuer had tasted of things perteining to god Yea often in the very tyme when they are visited with such swetenes they are intangled with certain vaine affections such as be somtimes not a litle sensuall as delighted with the sweete natures conditions familiarities bewtie of some persons Againe these louers commonly couet to be seene and accounted deuout and they are greued when they perceiue they are not reputed for such neither doe they ioy when they perceiue other persons to be reckned more deuout better qualified then them selues These such like sports imperfections they haue All which be so abiect that the high loue of God which we are to speake of doth not brooke them with it no not when it wantethe that sweetenes in the sensuall appetites whereby we may rightlye conclude this kynde of louer to be frayle imperfect as louing cheefely for his owne commodity or delight If this loue will not serue to what purpose is it said Probus It is verye profitable said Alphonso first because he that haith it may easely cast from him the forsaid imperfections and spottes with the loue of vaine thinges Secondly because such a louer is in a verieneare disposition to produce many actes of the higheste and most perfect loue when he knoweth it Which is then this second kynde of loue said Probus It is said Alphonso A certayne acte or woork of our will vehemētly somtymes also with sweetenes louing or desyring that God be that infiuite goodnes he is And possesse asmuch glory dominion power as indede he possesseth to him self ouer vs all things And again that whatsoeuer is or may be loue him serue him and glorify him for his infinite goodnes worthines onely And all this is done for that the excellency of his Maiesty requyreth that we doe it with all oure abilitie strengthe He therfore that would truly and perfectly loue God must often meditate call to mynde what God is delight in him Moreouer thinke what great glory he haith and what dominion ouer vs all creatures ioye for it as men are wonte to ioye for the dignitye dominion of their dearest frends And with this also be must wish that all thinges may serue loue him desiring this a thowsand wayes procuring it ten thowsand all this for God his goodnes onlye For it is meete iuste that we loue his infinite goodnes power in most excellente manner that may be deuised And seinge noe ende is higher then God him self who is the beginninge ende of all thinges it folowethe that he oughte to be loued principally not for that which we receiue or hope for of him but for him self which is infinitly amiable Wherefore we shoulde accustome our willes that they be moued to loue to be delighted in the perfection glorie treasures of our Lorde not because we feele swetenes in this loue nor for the giftes we haue receiued or hope to receiue hereafter but forgeating as it were these thinges loue him as moste worthy to haue all the willes powers of Angells men occupyed in desiring delightinge that his Maiestye haue all the infinite good it haith without respecte that any parte thereof may redownd to vs though indeede so much the more shall com to vs by how muche more we loue him without respect of our own good By what certaine marke or signe said Probus may we knowe when a man haith this loue He haith it said Alphonso that loueth god asmuche when he sheweth him self seuere sharpe as when he is sweete my Ide asmuche when by iustice he punisheth as when mercifully he geueth benefites asmuch in aduersitie as prosperity Such a man loueth not God because he is dulce sweete Yet he loueth sweetenes because it is geuen by God bringeth him courage to
serue God more diligently He is not terrifyed nor affrighted with chastisments but taketh them with that loue which the holy hande fatherly will of God that scourgeth doth requyre He praiethe not as drawne with loue sweetenes of the gift but that his soule enryched therby may waxe stronger more feruent in godds seruice He is not offended or troubled to see him self desolate of consolations yet he soroweth if any thing be in him which haith displeased or doth offende the eyes of so high a Maiestie He asketh not forgeuenes pardon of his sinnes for escapinge paine or recouering his lost grace vertues tytle right to eternall gloue but that his soule hauing obteyned pardon may be more gratefull acceptable to God may loue serue his highnes in puritie He haith noe affection that may withdraw his hart any other way from God He doth not remember or regarde whether men think of him or noe He is not greeued when he is contemned or reiected He shunneth is sorowfull for creditt honoure offered him fearing lest they be vnto him hinderances to humilitye He ioyeth for the good honoure of others thinking that they accept or desire them without ambition or vanitie for the better seruice of God and helpe of his people Such a louer haith all thinges and yet haith nothing He submitteth him self to all all serue him He shunneth all sweetenes and he feelethe nothing but that is sweete In God whom he loueth he knoweth what he oughte to doe to speake to thinke for him only he thinketh he speaketh he doth euery thinge He liuinge is not he that liueth but it is Christ that hueth in him geuinge him to liue a diuine lyse In louing him self he louethe not him self but he louethe God allmighty for whose sake he desirethe all good thinges He ioyethe in nothinge but that whereby his Lorde is serued that he thinketh gratefull in his sighte And finallye he euer ioyeth in his hart and thanketh God who in louinge him self infinitly doth supply what is due to him from all his creatures How may we gett this loue of god said Probus It is vaine presumption said Alphonso for any man to thinke he can leap to it at his pleasure withowt making due preparation folowing the same pathe which godds sonn haith made vs both by his owne example docrrine What preparation or pathes are these said Probus He that would receiue this pretious liquour into his soule said Alphonso must firste of necessitye occupye him self for many daies in these Exercyses which I tould you of in the seconde parte but before all in the holie hatred of him self otherwyse he shall be deceiued profitt nothing at all I vnderstand you well said Probus That done said Alphonso he must woork diligently in this sorte whether he be preuented by God with benedictions of sweetnes or not He must breefly call to minde how vnmeasurable infinite the good glorie is that God possesseth considering him as the best and most worthy that all creatures ioy for his goodnes thervpon by by inclyne his will to desire ioy for so great a good of his Lord let him continew in that act so long as he can If he be a litle distracted or waxe could in it let him forth-with retorne to it againe in the same manner his hart euer leapinge with ioy in consideringe God to be full of infinite perfections goodnes And by continuance he shall doubtles be aduaunced to this perfect loue The honour glorie perfections of our Lord are infinite of infinite excellency and in lyke sorte euerye thinge in particuler that he woorketh or createth doth shew forth and declare to vs a singular goodnes worthines in him And seing that all the moments of our lyfe suffice not fully to heare or consider them as they are in him we ought at the least vnder name tytle of infinite goodnes honour perfections to heape them together to produce actes of coueting that God haue them all and to ioy all the minutes of our lyfe that he haith them considering we owe all this to him as most due And so muche may we exercyse our selues in these actes although we want that sweetenes which they call deuotion that in euery place busines we may oft loue God in this sorte withowte seking any solitary places as it hapneth daily when one frend ioyeth sodanly withowt more opportunitie of place or cōpanye when he heareth or remembreth some good to haue befallen his deare frende That which I toulde you before of the vse of your will of the ende of all your actions helpe much in these actes how you shoulde produce them that you must doe all for this ende because God is most worthy of it desireth that we doe it for him Perhapps said Probus we might gett this loue more easilye by prayer doinge as you taughte me when you spake of it by the exercyses of those vertues you rehersed before He shall obteyne it said Alphonso the soner better that together with praier will help him self with the acts of his will as I toulde you before which he may doe both in prayer and without it For in euery such act there is a new seruice to God a new increase of the loue of God of grace of meritt And as noe artificer how skilfull soeuer he be profiteth any thing by his arte but onely whyles he woorketh in it so the seruant of God is made rycher in the loue of God but onely when he produce the speciall actes of the same loue Which acte of loue how short soeuer it be beinge a farr greater better more preceous and a more inestimable good then all thinges els that any creature can doe in heauen or earth We ought euery houre many tymes to worke it that doinge our best endeuour in it during this lyfe we may receiue more grace and ability to worke it for euer in heauen where those blessed Saincts loue God more feruently more perfectly which more loued him heare on earth Wherfore we should deepely consider and condemne our owne negligence and folly and seinge we ought neuer to cease from this acte of louing god both because it is dew to his maiestie and the acte of it self is of an inestimable profit we should most bitterly lament euery moment of our life that we lett passe without this loue And specially we ought to bewaile our sinnes which if they be mortall are deadlye enemies to it or if they be veniall hinder so great a good and coole the feruour thereof In like sorte also should we reproue ourselues if we be not exceding glad and ioyfull of euery thing that may further vs to it as iniuries contempts persecutions c. Or if we sorow not so much whē anie impediment is geuen vs to it as are humaine fauour sensuall and prophane delectation temporall honours
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
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
to suffer any payne or iniurye for his seruice or to heare of it either I confesse said Probus it is greate reproch dishonour to a Christian in this lesson to forsake not to imitate his Lord God considering he suffered all for our sakes instruction and the commoditye of our laboures being all our owne But what reasons besydes this can we consider why we should thus hate our selues For vnlesse our willes be animated encoraged by our vnderstanding in this point cheifly which for the naturall loue we beare to our selues semeth terrible horrible to be thought vpon we shall neuer desire this hatred much lesse exercyse our selues to gett it The doctrine and example of our Sauiour said Alphonso should suffice but I will geue you two or three reasons moe The first is because what soeuer euill is in vs with all our want of good vertues all I say comethe because we hate not our selues but loue and desyre thinges either against the commaundement of God or cōtrary to his counsells aduyse Wherefore self loue being so hurtfull to vs and hatred of our selues so commodious we haue good cause to desyre labour for this later and to flee that other An other reason may be because by sinning we haue bene traitours against the maiestie of God Wherefore it is meete iuste that we yelde him all possible satisfaction And seing that satisfaction shoulde be answearable in greatnes to the greuousnes and malice of our sinnes we our selues can yelde but litle and also in that we can doe are verie negligent slack to vse our owne bodies hardly any way for making what satisfaction we are able At the least for this cause we ought to hate our selues as is declared and to desyre be ioyfull that euery one hate persecute afflict vs as much as they may without the offence of god that thus at the leaste we may satisfye vnto him considering I say our own abilities otherwise suffice not The third most high reason of all why we should hate our selues is that our soules being voyde emptie of self loue as farr forthe as may stande with Godds pleasure They may be filled with God him self whose goodnes in noe wyse can suffer that being emptie of self loue we should not be filled with the loue of him consequently his holy will reigne beare all sway in oures But of this principall reason I shall tell you more when we com to speake of the loue of God How shall we said Probus vse the instruments of our soule to obteine this holye hatred of our selues When we would said Alphonso refuse not admitt thinges delectable pleasant or desyre accept hard painefull things as contempts reuylinges iniuryes and the lyke we must forgeat a litle these thinges and not offer them thus nakedlye to oure will but turne our mynde to consider the innumerable good thinges which com to vs by refusing the one sort accepting the other And principally the infinyte treasure of goddes loue which we gett by hatred of our selues accordinge to his will And then vpon these considerations moue and inclyne our will to reiecte the pleasant to embrace the greuous as necessarie meanes to obteine these inestimable goods euer with-all being mindfull that you doe all this for the seruice of your Lorde and for fulfillinge his holy will pleasure But touching the ioyfull acceptance of paynefull thinges aduersities I shall tell you more in the matters of Humilitie Patience There is no more then to be learned said Probus for the hatred of our selues Yes one thing more said Alphonso which meruelously helpeth them that are desireous to obteine this holie hatred which is that continuallye and without ceasing we persecute certain innumerable litle desires of our owne which if we marke com runninge vpon vs in euery moment inclyne vs to selfe loue Wherefore we must in all occasions be watchfull ouer our owne actions verie circumspectly marke whether perhapps we desire any thing which is not belonging vnto God or not furtheringe vs towardes him And incontinent so soone as we espye any thinge to delighte vs withowt God we must incline our will to contradict refuse it And when we perceiue any thing to happen greuous displeasant We must by by enclyne our will to couett accept it If you be diligent in this you shall both much sooner gett this holy hatred and withall such dominion gouernment ouer your self as can not be expressed in woordes Mark therfore this well I say againe exercyse it for assuredly this poynte is the key gate to cheife perfection This hatred said Probus seemethe contrary to Chatitie whereby we are all bounde to loue our selues Not so said Alphonso but so soone as a man hateth him self in this sort not before he haith all the loue that he ought to haue towardes him selfe which is most profitable glorious to him and that which God woulde he should haue For then haith he the loue of God of vertues of eternall glory and of all thinges which helpe him thither which loue doth not suffer with it the company of any vyce But now let vs goe to the seconde thinge that is to know how we may adorne bewtify our soules with vertues As it pleaseth you said Probus THE THIRD EXERCYSE How the seruant of God should behaue him selfe in prayer YOu muste know therefore said Alphonso that he is said to haue his soule adorned bewtifyed that haith his naturall appetites conformable with his reason and godds will Law And this conformity is none other thing but a certain heap of vertues which placed orderly in the soule make it bewtifull and directe it as is conuenient for the great dignity therof mitigating repressing all false and euill concupiscenses which had stook in the soule by sinne disposing it to serue withowt all contradiction to yeld gratefull obeisance to the will of him that created it And because our owne strength powers are verie weake vnable to obteyne suche thinges I will reache you firste how to call for helpe from God by prayer Secondly howe by many particularactes you must build these habitts of vertues speakinge of som few which be principall Thirdly how you must subdue keepe in semely order your foure naturall passions Ioy Sorow Hope Feare OF PRAIER FOr Praier then you muste know that Goddes pleasure is that we stande neede of his supernaturall help because the ende felicity whereto he haithe created vs is supernaturall that is the blisse of heauen His will also is that we aske demande it of him not but that he desyrethe more to geue it vs then we to take or aske it But first that we may possesse and enioy the thing with more honoure which we get with greater endeuoure labour in suting for it that we may as it were