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
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
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
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 enemies as we may doe to our frends benefactoures Our corrupt natures said Alphonso finde difficultie to loue our enemies but the children of God must not mesure nor order their actions by the inclination motions of their corrupte affections but by the rule of gods holy will and commaundement And a resolute will of seruing God maketh them noe lesse firme constante in louing him whom their owne inordinate affections would hate then him whom by the aboundance of benefites good turnes they are inclyned to loue Yet with all this you muste know that albeit our loue ought to be in this sort equally to euery one yet ought we first to shew it in good effects and benefites towards them that are vertuous them we are behoulden vnto For godds will is that our charitie be ordâ—rly disposed preferringe in these good benefites euery one according as we are diuersly bound vnto them God haith also said Probus commaunded vs to loue our neighboures as we loue our selues which is an other manner of louinge them then as our Sauiour loued vs. He haith commaunded so indeede said Alphonso but this manner the other are all one in effect substaÌ„ce if they be rightly vnderstoode For the loue which we shoulde haue to our selues ought to be the same and in the same manner as our Sauioure loued vs. We will therefore if it please you goe forward declare in what sort we are to loue our selues Doe so I ptay you said Probus for it can not but be a pleasant hearinge without all perill of offending any euery one being desireous to loue him self as much as may be OF THE LOVE OF OVR SELVES OVr naturall inclination said Alphonso to the loue of our selues is so great vehemente that God haith not geuen vs any commauÌ„dement thereof yet by the blyndnes corruption of sinn we haue in most part lost our iudgment knowledge how we ought to doe it He therefore that would truly loue himself must obserue three thinges First that by all meanes he procure any thinge wheareby he knoweth any good may come to him self Secondly that he flee and auoyde whatsoeuer may bring him damage or euill Thirdly that he refuse not to offer yelde him self to any difficulties for obteyninge his owne good Our naturall reason and the lighte of our Catholick faith sufficientlye teach vs which be true goodes euills which be apparent deceitfull And we must be verey circumspect diligent that we erre not in discerning these or folow not the vnreasonable inclinations appetites of our owne sensualitie takinge that for good which indeede is hurtfull or fleeing that as euill which in truthe is our good Now he that would enrich him self with good thinges must know that in euery good he desirethe or may obteyne two thinges are to be considered One is the good that may come to himself by that thing The other is that it is godds will desire that he haue that thing Of these two he ought litle or noe whitt to esteme the benefite or good that may happeÌ„ to him self of the thing he desireth or doth as it is his owne In respecte of the seconde that it is the seruice of God the fulfilling of his holy will as I toulde you before in the fifth instruction speaking of the end of all our actions desires Our Lord haith geuen vs a preceous ornament or Iewell where-with we may excedingly enriche our selues at any tyme that is our appetite and will the which we as it were gilde with coper or tinne when we desyre loue anything for our owne good benefite And againe we adorne bewtify it with diuyne goulde wheÌ„ forgeating our selues we desire and loue any good thing onely for pleasing seruinge our Lorde fulfilling his will For the more we for geat ourselues haue care of godds honour glorie the more care haithe God ouer vs agiane to enriche vs with all goodnes Wherefore he that spiritually loueth him self must euer as worldly men doe study how to make better all his goodes substance wheÌ„ he knoweth the way how it may easily be done What more is to be said of this poynt I referr you to our conference of the hatred of our selues For the seconde also which is the fleeing of all euill I nede to say noe more but he that truly loueth him self must este me nothing euill or hurtfull to him so flee it but onely fâ—inne the occasions thereof Now for the thirde which is to offer himself to any difficultie or daungers for getting his own good I must admonish him diligently to exercyse himself in the thinges that I haue said before but principally in the hatred of him self in humilitie in patience and in the foure naturall affections or passions of his soule Is there then no more necessary said Probus for obteyninge this true loue of our selues One thinge more said Alphonso is to be obserued and practised diligently and that is It hapneth dailye that we doe or say somthing otherwyse then we should haue done or becometh vs for which they that see or heare knowing our defect or imperfection may think the worse of vs the lesse esteme vs. In which case we must consider first the confusion that foloweth vs thereby In this confusion we must not comfort or animate our selues in thinking that others perhaps regarded not what we did or said or that perhaps they haue forgotten it or that it should not trouble vs because other men fall often into the like defects This I say we should not doe but with great loue embrace that confusion think that others marked vs verie well account worse of vs worthily contemne vs as vnprofitable vnperfect men For in doing thus we make a vehement acte of patience and humilitie and shortlye produce most excellent habitts of them and finally doe great seruice to God if we referr it to him The other thing we are to consider in such cases is the euill example we geue thereby and the dishonoure or lesse glory to God For this therefore the seruant of God must produce an acte of sorow for that he haith bene by that speach or fact perhaps some occasion of euill or lesse seruiceable to his Lorde then he might or shoulde haue bene and thus shall he reape coÌ„modity both on the one and the other This is all I haue to say of the loue of our selues vnlesse you be vnsatisfied in some thing I am verie well satissyed in all you haue spoken said Probus I vetelye thinke that whosoeuer would frame him self to serue God in this sorte you haue toulde me should not onely increase excedinglye his owne meritt glory in heauen but moreouer leade a most ioyfull sweete lyfe in earth He should noe doubt finde much comfort ioye sweetenes said Alphonso seruing God in this sorte but he muste beware he reste not in this
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
such like for the kingdom ioyes of heauen or any other end be it neuerso good Thus may we excedingly enriche ourselues euery day thus may we be made as it were diuine when we are moued in all our actions onely by the spiritt will of God And therefore when we are abowt to doe any thing we should not passe vnaduisedly froÌ„ on thinge to an other nor euer begin any thing without casting of our eies before vpon God nor be contente and satisfyed with this neither till we feele our selues to will desyre the worke for pleasinge God who excedinglye ioyeth delighteth in our well doing which once perceiued and sensiblye knowne lett vs sett vpon the woork we are to doe without thinkinge vpon any good of our owne For it is fitt due that his omnipotente and blessed will that created all wills haue such precminence dominion ouer all wills that not onely they obey him in all he haithe commaunded them but moreouer that they doe euery thinge they are to woork for the fulfilling his holy will without any further respect At the beginning it will seme verye difficult harde to worke vpon this motiue small deuotion or ioy will appeare in this Exercyse the reason â—s for that we woorke not now nor loue not for any good of our owne as we were accustomed to doe as it is naturall to vs But woorking onely for the loue of God we as it were remoue away from vs the roote from which all ioye and delight was vsually naturally wont to spring that is we leaue all respect of our owne proper good rest take for the rest ende of all our labours an vnusuall or straunge good that is the seruice pleasure glory or loue of God which being a supernaturall motiue ende and straunge to vs at the firste noe meruell if this chaunge bringe vnto vs great paine trouble at the beginning But by daily exercise frequent actions we shall gett an habitt thereof woorke readilye with much delighte comforth I beleue it well said Probus for all beginnings of good things are euer difficult vnpleasant and diligent vse practise make promptnes But I pray you Father lett me ask you two questions firste how shall I know and be assured that it is godds holy will desyre that I woorke in this manner and serue him vpon this motiue and for this ende in all things This may you know said Alphonso both by your naturall reason and the light of our Catholick Faith For God created vs all to serue him and greatly desyreth yea moste strictlye chargeth vs to loue him with all our hartes and abilities And because his dreadfull Maiesty is worthy of the cheifest and best seruice in the best manner also that his creatures can deuyse to yelde him which is to be moued in our actions and to doe all we doe for his loue will and honoure as him self doth in all his woorkes It is manifest that his will desyre is that we imitate him working and seruing him in all thinges for the same motiue and ende For nothing can be more acceptable to his maiestie then that we conforme our selues to him and doe all for his sake What is your other question now said Alphonso Why then said Probus is not this ende and motiue being the most perfect of all other commaunded or taught vs in the holie Scriptures but for the moste parte they threaten vs with punishment or muite vs with rewards of heaueÌ„ c. The Sonn of god our Sauiour Iesus said Alphonso as he condescended for our good to take vpon him our infirmities as to be hungry weary to feare to be sorowfull and the lyke So woulde he also haue his euaÌ„gelicall doctrine writen in such woords as our base condition and frailtie requyred which for the most part is moued now after the corruption of our natures by originall sinne either by hope of good rewards or for feare of punishment But withall we must consider that as our redemer tooke vpon him those infirmities of oure nature with the cheefeste perfection and charitie that might be in fulfilling the will of his Father by doinge and sufferinge all for his loue and glory so he would haue his seruants to folow his example And that hearing godds threates or promises they be indeede woued with them doe their best to escape the one and gett the other but all this not for the paines and punishmente threatned or the rewardes promised but because they procede by them that it is godds will desyre they laboure to escape paynes and damnation in which state they can neuer serue God more nor doe his will and to obteine the reward of heauen where they shall be with God for euer and haue noe will but to honour and praise him So the sinner once brought to grace feareth godds threates because his will is that he feare them He doth penaÌ„ce because it is godds will he doe it He doth good woorkes for heauen because it is godds will he so doe By reason of which ende motiue in his actions they are of most high perfection and meritt And so the holy scriptures though they shew that owtwardly which is agreable to our infirmitie yet with-all they conteyne inwardlye their highest perfection in this poynte as is manifest in the commaundemeÌ„t geuen that we loue our Lorde with all our hartes and strength in all things Mat. 12 which is perfectly kept when we desyre godds will to be fulfilled But because out natures are much inclyned to euill and by reason of our vitious habitts and euill customes we waxe soone weary of well doinge I must teach you how to extirpate such euill habitts owt of your soule and to engraft good For vnlesse you learne this all we haue said hitherto is to litle purpose and you shall neuer worke with alacritie of mynde nor procede with profitt Doe so I pray you said Probus for in all your speach hitherto I haue perceiued that good habits woulde take away either all or the most part of difficulties which are to be founde in seruing God this perfect way you haue taught me They do so said Alphonso and more-ouer the whole reparation of our soule consisteth in them as the wrack destruction of all oure good is by the euill habitts THE SIXTE INSTRVCTION How to plante good habitts in our soule extirpate the euill CAP. 7 YOu must know therfore said Alphonso that as these habitts be in our soules so the actioÌ„s wherby they are gotteÌ„ made are wrought principally by the powers or instruments of the soule And vnlesse we diligently vse exercise these instruments especially our vnderstanding will we shall neuer gett the habitts of any vertues As for example if a maÌ„ be impatient or testye would haue this vice amended in him self and obteine the habitt of patience this man how much soeuer he be
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
noe whitt in that estimation honour but onely in the seruice honour which is done to god by it And again if you fele in your hart an vnfeaned desire or disposition that leauing all honour estimation if so it might please God you had rather for your owne part chose to yeld him your seruice by suffering contempts dispysinges disgraces iniuries then by that estimation credit honour And lastly if you fynde your hart as desireous ioyfull that other mē be estemed honored for the seruice honour of God as your self or that they be preferred before you without any emulation When a man said Probus haithe receiued benefites good gifts from God why may he not delight reioyce in them He may ioy delight in them said Alphonso so he kepe humilitie withall fall not into vayne-glorye for otherwyse he shoulde turne all gods gifts to his dishonour his own greuous ruyne I must therefore by the way geue you warning of vayn-glory which is a vyce that defileth destroyethe all our vertues and good deedes vnlesse we auoyde it well I pray you said Probus teach me to escape it THE FIFTH EXERCYSE HOW to ouercom the vyce of vainglory which is a mortall enemye to Humilitie all vertue VAin-glorie said Alphonso is the Mother of all euill it aboue all other thinges hindreth the increase of Humilitie It is a complacency or delight ioy which one taketh of some thing he ought not or in some sort as he ought not And there be diuers kyndes of it As firste a man may glory reioyce for his own wicked factes euill deedes This kind of glory ioye is not amonge Gods children and seruantes but proper to graceles most wicked persons and therefore I will lett it passe Againe one may glory and ioy for some good thinge or gifte which he haith not This also is most foolishe vaine ridiculous yet is it often incident to the good as ordinary to the badd procedinge from a disordered self loue a prowde mynde delighting in it owne prayse flaterye Againe one may glory reioyce vainelye for some good he haith or doth or heareth of him self This is that kynde which assaultethe muche godds seruantes Nowe a man may well ioye in the gifes which he haith of God so farr forth as he seethe and hopeth thereby some seruice to God or profitt to his owne soule For God haith left it in our owne liberty that we may so much ioy for euery good gift of God as we know it to be from God to redownd to gods honour seruice But when it once passeth this ordinance appointed by god by by it becometh vain-glory or vain ioy excedinge the limitts appoynted by God as glorying and reioycinge in our selues where we should glory onely in God How may we discern said Probus when our glorye ioye is vayne or true spirituall as it should be This vain-glorie said Alphonso is so deceyptfull and subtill that one yet a nouice weake in vertue may often thinke him self to ioye in God for the good he haith and neuerthelesse much vain-glorie is mixed therewith Wherefore till a man euidently know haue throughly tryed vertues to be in him self he shoulde euer flee all kynd of ioy and complacency whyles he calleth to mynd the benefites that he haith receiued from God or the good giftes he haith or heareth spoken of him self and rather accustom his harte to motions of feare at these tymes as suspecting vain glorie which verye secretly vsethe to creepe vpon vs in such occasions And surely he ought to suspect o◠think it vainglorie ioy which he haith of godds gifts geuen him so long as he haith not as much ioy glorye in the gifts benefites which he knoweth other men to haue receiued from god as he haith of his own For albeit we ought to desire and choose vertues for oure selues before other also to ioy that seing it is godds will and ordinance that bothe we others shoulde haue them it haith pleased him to bestow them vpon vs Yet when both we they haue receiued gifts from godds bountifull hande seing god him self equally ioyeth in both our ioy glory in lyke forte oughte to be equall for them both in God onely that his blessed will is fulfilled I vnderstand this satd Probus but teach me I pray you how I may auoyde this fowle sinne of vain-glory and vaine ioy You may said Alphonso by the vse of your vnderstanding will ouercom it escape all the daunger therof For by the assistance of gods grace you can hate that which you once know to be vaine false Consider therefore the vanitie falsed thereof by this example or comparison You will confesse it to be a fowle thinge if some courtier would esteme it for a matter of great valew or worth or would glory in his harte that he had offred him self to a litle daunger for the seruice loue of his Prince who had yelded him self before to most greuous tormēts cruell woūds for the courtiers sake cause But if the same courtier did not onelye in his owne conceipte highly esteeme that litle he had done for his Prince to whom he was so infinitly bound behoulden but moreouer before others woulde prowdly vaunt him selfe thereof it were most ridiculous to-too grosse follie intollerable pryde leuitie Yet were it more abominable vanitye by farr if that Prince had suffred all his tormēts woundes voluntarily without any comforth or succour of his courtier but the courtier contrari-wise had suffered his litle with great fauour assistance comforth of the Prince hauing promise also before his laboures of great benefites rewards receiued the same afterwards So in like manner he falleth into noe lesse abominable vanitie yea into worse incomparablye that folowethe after vain-glory For our high God and King of incomprehensible Maiestie of infinite power honour through his owne goodnes onely withowt any bounde behoulding our extreme necessities for our sakes and saifties exposed him self to a most sharpe and ignominious death In which we not onelye gaue him noe comforthe nor succoure but more-ouer we yelded him noe thankes yea all that were with him fledd forsooke him we also more forsake him now through defect of our vertue when his godhead mercy and goodnes are manifested vnto vs. Which thinges beinge thus let vs acknowledge how vayne it is for any man to glory for his seruice he doth to God omitting in the meane season to glory ioye in god onely And moreouer let vs consider how exceding vaine it is to desire for this smal seruice to be highly estemed with others whereas for that tyme whiles their hartes are occupied in iudginge vs to be of some worth they cease to be occupyed in worthily esteming praysinge God of whom we haue whose is all
our good God forbidd that the hart which is not occupyed in highly esteming praising God to whom all prayse is due shoulde be occupyed in iudging of any worth to whom noe such thing is due And he also deserueth much blame for his consentinge that thinketh other to occupy their hartes in praising esteming him beinge so vyle abiect seasinge in that meane tyme to magnify god for all his goodnes giftes is not ashamed nor greued for so great disorder abuse of thinges It augmenteth also greatly our vanitie that whatsoeuer we do or suffer all is by the mighty grace help of our most high God It is said Probus a thing both glorious meritorious that we accept the gifts graces of God not reiect or resist them and then why may we not glorie think well of our selues that we accepted them We neuer saw man said Alphonso that would vainly glory boaste onely because he had accepted benefites done him by a Prince but rather it would haue bene iudged playne madnes to haue refused thē And it is great folly for a mā to glorye and boaste that he would not be madd whē he might or proudly to behaue and esteme him self because he would not leap into a pitt drowne him self when he might haue done it Muche lesse cause surelye haith any man to glorye because he accepted godds giftes refused them not considering that their verye acceptinge and will to receiue them is not done by their own power abilitie or nature 1 Cor. 4 but principally by the grace and helpe of God as S. Paule saith What hast thou that thou haste not receyued if thou haste receiued it why doest thou glory Nowe after your vnderstandinge haith had these such lyke considerations of this vyce moue incline your will as I taughte you before to refuse hate it And standing firmly in the true conceipte of your owne basenes vnworthines yeld all praise glory to God to whom it is due in him onely let all your ioye and glory be rest The actions of your will you must diligently vse in all occasions where this vain-glorie would creepe in and draw you to delighte in your self or in any thing you haue This may suffyce concerning the euill vyce of vain-glory Now will we speake of patience which is the seconde vertue we are to learne of our Sauiour Christe vnlesse you teste vnsatisfyed in some thing I haue said Goe forwarde said Probus I pray you for I vnderstande you well and haue nothing to replye THE SIXT EXERCYSE HOW to plant in our soules the vertue of Patience which is one of the two vertues which our Sauiour would haue vs to learn of him PAtience said Alphonso is so dear a sister companion to Humility that comonly they are found together And by what waies paths the one is found you may finde the other also And as we said before that to gett Humilitie it is necessarie we sett before our eyes the humilitie of godds Sonne so muste we doe also the same here for obteyninge this vertue of Patience For who can cōplaine or repyne insufferinge iniuries or any tribulation hauinge deserued them as we all haue when he considereth with how great mildnes and patience his Lorde god voluntarily did choose to suffer so manie so greate iniuries contumelies persecutions tormentes together with a moste bitter death who besides that he was true God Lord of all was also a man of more noble delicate tender complexion then any other man in the world more feelinge anie affliction Who will not patiently myldly sustain for curing his owne sinnes anie toyle vexation or distresse that may befall if he consider his God to haue susteyned farr greater for the sinns of other to bringe remedy to our euills The example of our Sauioure said Probus should indede moue suffice vs to take anie aduersitie patientlye but our frayle natures can not away with trouble or affliction Naturallye indeede said Alphonso we are inclyned to flee abhorr thē But godds grace preuenting our wills cooperatinge with vs we may be brought in short tyme to accept and embrace them and this the rather if we consider not onely this example which our Sauiour haith geuen vs but more-ouer cast our eye to the great commoditie we gett thereby which our Lorde also is desireous we labour to obteine For persecutions tribulations are as it were a hammer or fire wherewith the rust or canker of our soules is taken away or as a launcinge knife thrust into our soules to let owt the poysen of our self loue which festreth there drawethe vs from all good that once freed from that filthe we may woorke the high woork of God that is loue serue him as we should For which cause we ought hartely to loue pray for our persecutours thank God that prouideth vs so good surgeons Teache me the way said Probus I pray you to gett this vertue If you remember said Alphonso 1 P. C. 7. I taught it you before when we talked of the way how to plant vertuous habits in our soule For there I put the example of Patience which may suffice also for this place I remember it verie well said Prohus That also which I taughte you said Alphonso of the hatred of your selfe 2 Part. 2 Exer. you must call to mynde againe in this mater for the reasons I gaue you why you should hate your self may serue fitlye to moue you to suffer patiently any aduersitie or affliction Now let vs propounde one example of som odious matter that may befall You either suspect or certenly know a man to speak or reporte som euill of you which you neuer committed Hereby three dartes are caste at you to wound your soule from all which the souldier and seruant of God must cleare acquyte him self that by his fight his Lorde may be serued honored and his owne soule bewtified The first is the dart of euill suspition or iudgment againste the man or against his intention From this dart you must withdraw your self and let it passe inclyninge your will not to accept or deale with it as consenting to any such suspition or iudgment but to referr it wholly vnto God who is the high Iudg of all and haith willed vs not to iudge For fulfilling of whose will we ought with great ioy to forbeare to iudge and not to vsurpe or cake vpon vs his office The second is the darte of greuous impatiencye To this you muste oppose your self with all your strengthe ioying in the paine and iniury which cometh to you by that occasion and the more you seme to ioye of it the lesse will the deuill assaulte you with impatience lest he geue you occasion of so great meritt That you may well demeane your selfe in receiuing this dart remember what I said of the hatred of
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
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