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
A BREEFE METHODE OR WAY Teachinge all sortes of Christian people how to serue God in a moste perfect manner Written first in Spanishe by a Religious man named Alphonso And reduced owte of Latin into English in manner of a Dialogue for the easier vnderstanding and capacities of the simpler sorte By I. M. TO THE RIGHT WOORshipfull vertuous Catholâ—ck Lady the La. M. C. ALbeit mankinde by the stinge of originall sinne be deadlye wounded in body sâ—ule as spoyled of immortaliâ—â—e all diuine graces broughte into a wofull state of all miseries naturallye inclyned to doe euill to the greater encrease of his owne damnation yet the grace mercy of God haith not altogether abandoned nor forsaken vs but without any our good desert haith lefte vs in this exile vale of woes diuers helpes remedies meanes whereby we may attayne to his graceous fanoure agayne after this transitorie lyfe be aduaunced to high glorie and the eternall ioyes in heauen These meanes are his holy graces vertues by which we may be moued made able to serue him to conforme our selues to his will in all thinges Oure perfect sanctity frendshipp with god standeth in this pointe that we be of same spirit with him in euery thing we doe And though he be a most graceous bountifull Lorde exceedingly desireous of our eternall happy estate And haith moreouer abundantly prouyded whatsoeuer may be necessary or conuenient for our welfare yea through the excesse of his diuine loue haith lefte nothing vndone that might helpe or doe vs good yet haith he lefte it in our owne choyce free libertie whether we will accept and vse his graces endeuour to gett perfect holines serue him as he desyreth for our good or noe Great ruyne and destruction of all good is made in oure soules by sinne but it is in our owne power to repayre again this losse calamitie and to obtayne perfect holines which we may doe if cooperating with goddes grace we suffer our selues to be moued in all our actions onely by goddes holy spirit will as S. Paule saithe his children to be To instruct this many deuout bokes Treatises haue bene writen by learned holy men in all ages teaching what we ought to doe discoursing at large of the natures of all vertues vyces yelding sufficient matter for all sorts of holy Meditations touching the maiestie goodnes other perfections of god Touching heauen hell Iudgment death sinne vertue and the rest Perswading to good lyfe terrifyinge from euill All commodious woorkes commendable trauells of good men But amonge them all I neuer founde hitherto any comparable to a litle booke deuulged by a religious man named Alphonso in the Spanish tonge In which goulden Treatise he geueth vs an exacte perfect way how we may repayre againe the ruine wofull state of our soules by sinn by rightly seruinge God attaine to the perfection of true holines loue of him This Author leauethe the large goodly discourses of vertues vyces their reasons examples perswasions allpoynts of Meditations as all beinge sufficientlye Taughte and handled by others innumerable and to be founde euery where and breefely touchinge the ende for which God created and placed vs on earthe what bounde dutie we haue of seruinge him what abiection miserie our soules bodies are brought vnto by sinne He sheweth a breefe yet a most exacte way and manner how by the instrumentes and powers of oure soule namely our vnderstandinge and free will helped by godds grace we may put in practise and execution to his most holy honour and our owne greatest profitt whatsoeuer is taughte conteyned in other bookes how we may repayre our state againe caste of all wicked customes expell all vitious habitts enryche bewtify oure selues with all vertues make all our woorks most preceous acceptable meritorious in goddes sight becom holy chaunge our selues owt of poore naked abiect persons into most glorious diuine creatures And finally be vnited to God in most perfect manner of frendshipp loue This preceous Iewell I sende you as a token of my good affection towardes your spirituall welfare which I haue translated owt of latin not yelding woord for woord but cullinge owt the principall poyntes pithe of euery Chapter haue reduced it into the forme of a Dyalogue thereby makinge it more easye playne for the capacities of the simpler sorte whom also I wish may take commodity therof as I assure my selfe your La. and euery one may doe that reade diligently practise what is taught therein without which practise all knowledg is vnprofitable and vayne It is not writen for vitious persons suche as delight to lyue wallow in sinne without regarde of God or their own soules health for these will take noe benefite hereof but the Author haith prepared directed this woorke for the great good of vertuous soules who are resolued to serue God standing in battell against the worlde the flesh the deuill haue a sincere defyre to liue well woorke their owne saluation This good euery one that readethe it may reape that knowinge thereby their owne poore imperfect state behoulding how farr of they are from that degree of perfection they should might arryue vnto They may abase them selues in their owne conceyte carry an humble mynde before heauen earthe of their owne imperfections vnworthines which is a good stepp to further vertue and be moued now then to work som particuler acts after the manner hereof which assuredly will be most pleasaÌ„t to God most meritorious to their own soules aboue all other woorkes they shall doe Now in your afflicted state wherein you are tossed too and froe daungerously by the enemies of godds holy churche for your constancy in the catholick Faith Alphonso will teache you how to fraught your shipp with all sortes of vertues more preceous then the Indian Treasures that you may come well loaden to the porte when your Lord shall ende your voyage How also to endure patiently the raginge furious stormes of Godds enemies And how finally to keepe alow sale and an humble conceite of your selues in all the good you doe to referr all the honour prayse therof vnto God the owner geuer of all good giftes For it is a most certaine way to losse shipp-wracke of all to impute any good to your selfe or to carry a high conceit of your owne well doinge Many vertuously disposed soules delight greatly in varietie chaunge of their spirituall Exercises imbrace with greate affection euery noueltye seking to know many wayes to serue God euer think that to be preferred as the best which is straunge and vnknown to them that which they throughly know and haue vsed they either loath or litle esteme such is the inconstancye of our nature But this new-fangled mutabilitye exceedingly
hindreth all spirituall good and the progresse in all vertue And with out comparison better it were diligently to kepe practise one thoughe it be a meaner then to be either negligente in the best or to be allwayes inconstantly flitting from one to an other for so should a man neither goe forwarde nor grow perfect in any Be familiar therefore stay youre selfe with Alphonso good Madam for so shall you profitt greatly And beware you be not content with the vertue you haue allready gotten For our Lorde God was made man vouchsaifed to dye for to aduaunce vs to a higher perfect state of holines in this lyfe For this same ende also he would that Angells shoulde minister vnto vs And finallye for the same ende he haith gâ—uen vs the vse of heauen earth with all his creatures in them Remember me I beseche you in your deuotions And thus I committ you to God Your seruant in our Lord. I. M. THE PREFACE OF The Author Alphonso SAinct Ambrose saith that ignorance of the order manner how to woorke greatly troubleth the qualitie of our meritt Neither is it to be thought as the same Author affirmeth that we haue full knowledge of a thinge which we know we ought to doe vnlesse we know withall the order of proceedinge in the same Whereupon it is manifest that it profiteth verie litle if one know what is writen for seruing God be ignoraÌ„t in what manner and order it is to be done And albeit arte knowledge of euery good thinge floweth from God the supremest artificer many be illuminated by his goodnes preuented with benedictions of delighte sweetenes yet for all that we must not omitt to doe what is in vs to seke as we are bounde his commaundementes will other thinges which be necessary for doinge perfectly whatsoeuer is pleasing vnto him For which purpose the breefe forme Methode which here we sett downe will be profitable that we may know woorke those greate thinges which the holy scriptures teach vs. The which to doe it is noe lesse needefull that some arte be sought owte then for doinge any other thinge which we couert rightly to know or woorke To fynde owte this arte the holye Doctoures haue spente much tyme haue lefte it writen at large in diuers volumes of all which we will gather a breefe conclusion or somme But this short work being chiefly ordeyned for the Exercyses of the soule it will seme somtymes verye obscure to them which haue not bene exercysed in the knowledge operations of the powers of their soule Yet we shall shewe after a while in the prosecution of the book this Methode to be so farre from obscuritie that it bringeth greate lighte to all other bookes of lyke argument Neither lett any thinke it superfluous or vayne that we geue Documentes whereby we may be helped to serue God when as all the Scripture witnessith such to be necessary And S. 1 Cor. 3 Paule saith that we are helpers or coadiutors of God but he either helpeth not rightly or not sufficientlye that helpeth not as much as he can oughte Neither is it any other thing in vs that we helpe God then that we moue our soule in all our workes according to the prescripte rule of this present arte as sacred diuinitie at large declareth The Philosopher in his Metaphisicks affirmeth that mankinde liue the by arte in which place he semeth by this propertie to distinguish man from vnreasonable creatures for that all these are moued onely by naturall instruct without arte but man is ruled by arte reason Wherefore he may be said to serue God as it we are onely by naturall instinct lyke to creatures voyde of reason that is moued to serue him that way by which he feeleth greatest consolation sweetenes without regardinge by his vnderstandinge reason whether there be any other manner wherby he may be able to serue God more excellently Moreouer there is noe cause why any should alledge the vnction of the holy Ghost to teach vs in all things therfore any art or Methode where by we may learne to serue God isneedeles which sayinge is true presupposinge that we our selues also be his coadiutors or helpers endeuoringe to know woorke as we are taughte in the sacred scriptures in this arte which we are to geue For the vnction of the holy ghost teachethe not them that are vnwillinge to learne nor them that are idle or make resistance Furthermore leste the sweete yoke of our Lorde seme heauye to any let vs consider that it is not a thing to be merueled at if some dayes are to be spent for getting so highe knowledg wisdom as is heare conteyned and taught in this arte For if in learninge Grammer or Logick artes farr inferiour to this one consume spende 3 or 4 yeares yea all his lyfo if he will be perfecte in any of them how much better is our lyfe bestowed yea if it be wholly spente therein for the perfect learning of this arte most high diuine of all other artes which our supreame maister Iesus Christe came to teach vs with his so great toile payne Moreover he that beginnethe to learne this arte must consider that it will happen to him as it is wonte to happen to infantes who hauinge perfect soules yet want the vse of reason and hauing in their bodyes handes fecte yet can not goe or worke but when they once begin to waxe and to moue their limmes they goe yet with great difficultie with fallinge now then but growing elder vsinge daily Exercyse they goe so freelye that they can runne at their pleasures The same hapneth in these Exercises whyles one desyrethe purelye to serue god aster this Methode For albeit our soules be perfect intyere yet so mightely are we bounde oppressed without strength to mooue our selues in the perfecte way manifested in the holy gospell declared in this arte which we sett owte that at the firste we can not walke or goe at all or if we be moued or attempt this it is with such difficultie that our goinge is well neare nothing Yet notwithstanding let vs manfullye endeuour to doe what is here prescribed so well as we can for whiles we shall scarse dare to hope to gett the perfection taught vs we shall by practyse yea so runne by these high pathes that it may be said truly our motions to be rather the motions of an Angell flying then of a man walking on earth None oughte to pretende any excuse why he serueth not God after the manner we haue here sett downe coÌ„tenting him self with the litterall obseruation of som religious rule or the commaundements of God as sufficiente to saluation For as the Apostle saith Goddes will is that we be holy and perfect Seinge therefore riches allready gotten do not suffyce nor coÌ„tente the louers of the world but allwayes
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
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
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
excellency of euery vertue Therefore happy is he that by cōtinuall meditation entrethe into the hidden inner secretts of this myne for there he shall finde stoared vppe all the treasures of God What vertues said Probus will he that we first learne of him He haith willed vs said Alphonso to learne of him self two which are Humilitie Patience saying Learu of me that I am patient and humble of harte which two when we haue learned we shall be full of true wisdom and not before Of these two therefore I will tell you howe they may be gotten Many haue writen of the stepps degrees of Humilitie for it is a vertue which reacheth verie high descendeth verie low without stepps let no man hope to clyme to the topp thereof but he that once arryue the thither shall presently come into such knowledg of himself all thinges that thereby he shall most clearly see how of him self he is and haith vetie nothinge and that onely God is the thing that trulie is For which cause he desireth that all the thoughtes and powers of men be bente to praise magnifye him onely whose is euery thing that is Moreouer he wisheth because Humilitie coueteth nomore then is it owne that the whole world entreate esteme him as he is that is for nothinge And that menns harts be not occupyed yea for any litle moment in esteming that to be of some worth which in truth is nothingor a vessell of iniquitie which is worse then nothing as euery sinner is Herein therefore consisteth the key of Humilitie that this which I haue now said may be fixed in our hartes by many actes of good consideration couetinge with-all that they which harme or dispyse vs that they also which see it may thinke vs to suffer not vpon humilitye but because we can not otherwyse doe as S. Bonauenture saith that he which laboreth to please God muste endeuour to be thought vyle abiecte not humble and modest Me think said Probus it were good to shew our Humilitye to others for their edification If a man said Alphonso were of such perfect vertue that without any repugnance or difficulty he could wishe to be estemed of all men vyle abiect nothing as I said before suche a one might desire for the edification of his neighboures that they should think him to suffer iniuries willingly with ioy for the loue of God and humilitie this were heroycall humilitie which was moste perfecte in our Sauiour I pray you Father said Probus declare to me the humilitie of our Sauioure seinge I muste haue it before myne eyes as a patern to imitate The humility of our Sauiour said Alphonso conteyneth in it most high vnspeakable misteries better may all creatures admire it then com nigh in folowing it For our Sauiour being God omnipotente of infinite goodnes and a moste perfecte man did choose will with great ioy to be estemed for a most meane thing yea almost for nothing for such a one he would be hardly intreated with iniuries contumelies reproches tribulations from the first day of his birth till he suffred a most sharpe shamefull deathe All which he did not for that they weare needefull for him self but that we who haue great neede thereof mighte learne the manner of humbling our selues by his example Now the seruant of God must study doe his best endeuour to frame his humilitie like to this of our Sauiours that is consideringe his owne vylenes abiection and vnworthines he ought to couet desire with great ioy I say againe with greate ioy for for this is the pith of all that in the eyes hartes of all men he be reputed as worthlesse and accordingly to be intreated for of our selues we are none other nor deserue better This is the humilitie which oure Sauioure would haue vs to learne of him Why doth God said Probus requyre of vs so great humilitie contempt of our selues why would he teach it vs with so great cost harme to him self He requyreth it of vs said Alphonso because in truth it is conuenient for vs because that of our selues we haue no good nor deserue any at all thoe we receiue many good thinges from the magnificall hande of God from whom we ought to acknowledge to haue receiued them therefore glorify him not our selues Againe he requyreth it because it beinge voluntarily taken is the perfecte medicyne of our mortall infirmitie which cometh by pryde Neither shall any man euer be soundly cured of that disease withowt perfecte humilitie And the more we wante of perfect curinge the more also we shall wante of the puritie of our soule the more we wante of the puritie of our soule the more shall we want of godds graces benefites and so much the lesse shall we be his Now that he woulde teach it vs with so much harme to him self proceded from his infinite goodnes from his most tender ineffable loue to vs not appointing men or Angells to this office but delighting him self to be our instructour and guyde notwithstandinge any harmes or inconueniences that mighte befall him therefore How may we said Probus come to gett this Humilitie and to reioyce in contempts iniuries tribulations for it is verie hard to desire these thinges We may obteyne all this said Alphonso by much considering the Humilitie of godds Sonn which I toulde you of before the profitt that commeth to our selues by it cheefely because we are so abled made fitt to yelde acceptable seruice vnto God and to please him Wherefore we must verie often inclyne our willes to couet and with ioy desire abiections contempts and iniuries which are so preceous so profitable O how deseruedly oughte he to be humbled or to be humble to desire to be despysed that so often haith bene traiterous against his eternall lord yelding his soule to the deuill by sinn taking it from god that so louingly dyed for it Surely if we would seriouslye marke this we should receiue honoures if at anie tyme they were offred vs with much greife considering they hinder vs of the inestimable goodes which we might gett by imitating accompanying the Kinge of heauen in contempts dishonoures contumelies the lyke May not a man with humilitie said Probus desire somtimes to be esteemed honored Yes said Alphonso he may desire this in some cases as when without respect of his own estimation he haith his eye respect intention onely to some seruice honour which he seeth may redownde to god thereby But in this case also he ought to desire such estimation with feare and som sorow that he must be honored with great circumspection that he be not deceiued with self loue How may I know said Probus whether in such case as this I kepe humilitie with that desire of honour You may know discerne this said Alphonso if you ioy
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
your self The third is the dart of hatred of him whom you suspecte or know to haue done you wronge To this also you must oppose your self inclyninge your will to produce some singular acte of loue towards him because it is godds will that you loue and pray for your enemies And in truth as I said they doe you exceding greate good if your self hinder it not and they be as surgeons to cure the festering woundes of our soule Thus in all occasions of aduersitie the seruant of God should be watchfull and euer stand prepared patiently to endure what-soeuer it pleasethe his Lorde to let befall for his tryall that in so doing he may honoure his Lord benefite and as our Sauioure said possesse his own soule which remaineth as voyd of all good captiue to the deuill and quite loste if it be spoyled of this vertue of patience Nowe if you thinke good let vs speake of the foure affections or passions of the soule THE SEAVENTH EXERCYSE HOW to moderate and keepe in order the foure naturall passions of the soule THese passions said Alphonso be Ioy Sorow Hope Feare they be naturall to euery one as to ioy for a presente good to sorowe for a present euill to hope for a future good and to feare a future euill I will teach you how to guyde and brydle them conueniently for the seruice and honour of God and the repayringe of your soule For they may bringe vs much harme if they be lefte at libertie vnrestrayned because they neuer cease ranginge vpp and downe in our soules now one now an other And we may well say that all our euills come vpon vs because they are permitted to wander abowte and runne vnbrydled Yea they bringe much annoyance and hurte to spirituall persons howe lightlye soeuer they walke in them He onely may kepe them in good order great moderation that worketh all thnges aswell internal as externall for God as I toulde you before walketh in the hatred of him self as you haue harde When are these affections said Probus kept in due order moderatiō When we yelde said Alphonso no consent to any of their motions further then we know pleaseth God whereby he may receiue some gratefull seruice Otherwyse we oughte euer to repell their motions banish them from vs if we desire to walke a saife way towarde God May we not said Probus be glad and ioyfull for any good thinge that hapneth vnto vs in lyke sorte be sorowfull for euill The seruants of God said Alphonso should be gladd ioy in nothing but God or thinges which belong or direct further them to him The reason is for that hauinge in God in such thinges so great cause matter of ioyes they are verye foolishe and madd vaine that occupye them selues in ioying for any other cōsidering their powers force to ioy in God loue him are the weaker by how muche more they are deuyded into dyuers ioyes busines And consideringe againe that albeit we yelde our selues wholly to ioy in God yet are we not able to doe it sufficiently How much lesse can we doe it if we distract our selues to ioy in many thinges Wherefore by the vse power of our will as I toulde you before we must doe one of these two either presently so sone as it offereth it self repell putt away all ioye and gladnes which is not in God or thinges belonginge vnto him or direct order it for God as the ende thereof so it be not some vaine or vnlawfull ioye And thus shall we doe as the Apostle willeth vs saying Phil. 4 Ioy in our Lorde at all tymes I say againe ioye For he which cause we must looke warelye about vs for daily innumerable things of small weight occurre ofter them selues to vs bringinge occasions and causes of ioy gladnes from which forth-with we ought to vnwynde our selues knowinge all ioyes which are offered vnto vs by the world are assured harmes noe good to vs at all In a most potent and ryche King you know it would be iudged a very base vyle disposition to make so greate reckning of a peny that the winning of i◠woulde make him verie ioyfull the loosing of it verie sorowfull greiued But farr greater is our basenes vilitye if when alwaies we haue present the infinite goodes which God possesseth for him self vs in which we oughte incessantly to ioye we turne our selues to ioy in other tryflinge thinges which occurr in the world when especially we ought to loue our Lord more then our selues more to respect his glory then our owne which yet he will geue vs most aboundantlye if we faithfully and sincerelye serue him in this our banishment OF SOROW. IN lyke sort may we speake of him that soroweth for any thing of this world that may happen except sin things inducing thereto For it may be well iudged great basenes to sorow for any such temporall thinge of this lyfe whearas we haue before oure eyes so great glorye and inestimable goodes as I said God haith prouided for vs for which we ought euer to reioyce be gladd Wherefore the seruant of God muste suffer noe sorow nor heauines to stay in his harte but that onely which is for sinn because this sorow being a passion which respecteth some present euill or some good lost true euills losses can not happen but onely for sinne He ought with reason to sorowe for none other thinge And hauing present so infinite an euill to sorowe for as sinne is he doth most foolishlye if deuyding his force strength he sorowe for any other thing besides considering especially that all his powers abilities collected to this one woork suffice not to sorow so much for sinn as he should doe These sorowes which offer them selues dailie to vs vpon any tribulation or aduersitie we may easily repell if we consider that we be gods more then our owne that he haith more tender care ouer vs then we can haue of oure selues and beste knowethe what is expedient for vs. And therfore what painefull thing or aduersity soeuer hapneth it ought to be welcom to vs so long as it endureth we must take it ioyfullye as from the hande of our louinge Lorde and as a thinge fitt and conuenient for one that is godds sorow no more for it then God whose we are willeth that we sorow speaking thus within our selues Why haue I greater care of my self then my Lord god willeth that I haue seing I am not myne owne but his who loueth me tenderly can not but continually behould me May we not then said Probus seke meanes to deliuer and free our selues from suffering such paynefull thinges and aduersyties or we shoulde beare them still with ioy let them alone to godds care prouidence As it is godds will said Alphonso that so long as we haue them we euer suffer