THE first Exercyse how the ser­uant of God shoulde purge his soule from all sinne.

AFter they had refreshed them selues with breade and water, which was the Ermits vsuall fair: he begann & saide. My sonn, the firste thinge and Exercyse, wherein a man muste occupy him selfe, to gett a fitte disposition, to loue and serue God, is to extirpate or roote owt of his soule, all euill, that is, the silthe of sinne: that when he would do any seruice to his lord, there be nothinge that may offend the eyes of so highe a Maiestie. This done, he muste a­dorne [Page 25]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 [Page]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 [Page 26]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, [Page]& 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 [Page 27]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: [Page]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 [Page 28]& 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 [Page]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 [Page 29]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 cō ­trary 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 [Page]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 [Page 30]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 [Page]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, & [Page 31]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 [Page]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.

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 [Page]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 cō ­tinuall 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 [Page 36]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: [Page]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 [Page 37]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 [Page]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, [Page]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 [Page 39]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 [Page]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 [Page 40]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 [Page]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 [Page 41]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, [Page]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 [Page 42]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, [Page]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 [Page 43]& 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 [Page]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 vain­glory. 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 [Page 44]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 cō ­plaine or repyne insufferinge iniuries, or any tribulation (hauinge deserued them as we all haue) when he conside­reth with how great mildnes and pati­ence, [Page]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 [Page 45]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 [Page]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 [Page 46]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 [Page]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 [Page 48]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 [Page]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.