# A golden treatise of mental prayer/book 2

THE SECOND PART.
OF
DEVOTION,
AND OF THOSE THINGS WHICH THEREUNTO BELONG.
CHAPTER I.
WHAT IS DEVOTION.
Amongst all the troublesome difficulties, to which they who frequent the exercises of prayer and meditation, are subject, none is greater, than that which they suffer from the defect of devotion, which often is felt in prayer. For, if they have this, nothing is more sweet, nothing more pleasant, nothing more easy, than to insist to prayer and meditation. But, if that be wanting, nothing more hard, nothing more difficult, nothing more burdensome than to pray. Wherefore, seeing we have already spoken of prayer, meditation, and the method to perform it, now, it will not be beside our ​purpose, to treat of those things which partly promote, and partly hinder and extinguish devotion in the nnind of man: as also to lay open the temptations which are obvious to those who frequent these pious exercises; and, last of all, to annex some certain documents, which may not a little avail to the well performance of this business. We will, therefore, begin from the definition of devotion, that it may manifestly appear, what a precious pearl it is for which we war.
Devotion, as St. Thomas saith, is a virtue which maketh a man prompt and ready to every virtuous deed, and stirring him up to do well; which definition evidently showeth, the necessity and utility of this virtue, as containing more in it, than any man can imagine.
For the better understanding of this, we must know, that the chief impediment that hindereth us from leading a virtuous life, is the corruption of human nature, proceeding from sin, which brings with it a vehement inclination to vice, and a great difficulty to do well; this makes the way of virtue cragged and troublesome, although in itself considered, nothing in this world is so sweet, so lovely, so beautiful.
The divine wisdom hath ordained the help of devotion, as a most convenient remedy, to overcome this difficulty; for, as the north wind dissipateth clouds, and maketh a clear sky, so true devotion expelleth, from the mind, the ​tediousness of this way, and maketh us with alacrity prompt to pious actions. This virtue doth so far forth obtain the name of virtue, that likewise it is a special gift of the Holy Ghost: a heavenly dew, an assistance obtained by prayer, whose property is to remove all difficulties happening in prayer and meditation; to expel tepidity, to minister alacrity in the divine service, to instruct the understanding, to roborate the will, to kindle in our hearts heavenly love, to extinguish the flames of unlawful desires, to engender a hatred and loathing of sin, and all transitory things; and, last of all, to him that possesseth it, to infuse a new fervor, a new spirit, a new mind, and new desires to do well. For, as Samson, as long as he had his hair, did exceed all men in strength, but when that was cut, he was as weak as others; so the soul of every Christian, recreated with the help of devotion, is strong and valiant. But when it is deprived of it, it becometh infirm and weak.
But, above all the praises which can be heaped upon this virtue, this is the chief, that although it be but one only virtue, yet it is a prick and motive to all. They, therefore, that desire to walk in a virtuous way, must get this for a spur, for without it, he will never be able to rule his rebellious flesh.
Hence, it manifestly appeareth, in what the true essence of devotion doth consist, not in tenderness of heart, or abundance of consolations, wherewith ​they who meditate are often recreated, except a prompt alacrity of the mind to do well be thereunto adjoined; especially, seeing it sometimes happeneth, the one to be found without the other, Almighty God so disposing for the trial of his servants. Though I cannot deny, but that these consolations do often proceed from devotion and promptitude of the mind to do well, and, on the contrary, the true devotion is not a little augmented by the same consolations and spiritual gusts; and, therefore, the servants of God may lawfully desire and ask them, not for the delight they bring with them, but because they do greatly increase devotion, which maketh us, with alacrity, to apply ourselves to virtuous actions, which the kingly prophet tesfifieth of himself saying, "Viam mandatormn tuorum cucurri, cum dilatasti cor meum:" " I have run the ways of thy commandments when thou hast enlarged my heart," that is, when thou hast recreated me with the sweetness of thy consolations, which are the cause of this my readiness.
Now let us treat of the means, whereby this virtue is to be attained unto, which will bring no small profit with it, for, seeing it is the spur to all other virtues, to set down the means whereby it is to be obtained, is no other thing, than to prescribe the means to get all other virtues.
CHAPTER II.
NINE MEANS OR HELPS WHEREBY THIS VIRTUE OF DEVOTION MAY BE ATTAINED UNTO, WITH THE LEAST DIFFICULTY.
The things which promote devotion are many, of which we will handle a few.
First, it helpeth much devotion, if those exercises be undertaken with a generous resolution, ready to undergo what difficulty soever shall occur, for the obtaining of this precious pearl. For it is certain, that nothing is excellent which is not difficult, of which kind is devotion, especially in beginnings.
Secondly, a diligent custody of the heart from every vain and unprofitable cogitation, from affections, strange love, and turbulent motions, doth much promote devotion. For it is evident, that every one of these, is no little hinderance, seeing this virtue chiefly requireth a quiet heart, free from all inordinate affection, and so well composed as the strings of a well tuned instrument.
Thirdly, custody of the senses, especially the eyes, tongue and ears, seeing by these, the heart is much ​distracted. For those things which enter in through the eyes and ears, do strain the mind with divers imaginations, and consequently, disturb and trouble the peace and tranquillity of the soul. Wherefore, one not without cause said, that he that meditateth must be deaf, blind, and dumb; for by how much less he wandereth abroad, with greater recollection, will he rejoice at home.
Fourthly, solitude helpeth devotion much, for it doth not only remove the occasions of sin, and take away the causes which chiefly disturb the heart and senses, but it maketh a solitary man, to rouse up himself from temporal things, to be present to himself, and converse incessantly with God. To which, the opportunity of the place doth admonish, which admitteth no other society.
Fifthly, the reading of spiritual books, doth not a little nourish devotion, because Reading it administereth matter of consideration, abstracteth the mind from all things created, stirreth up devotion, and causeth that a man doth sooner adhere to the consideration of those things, which in reading, offered him a more pleasant taste, that, that wherewith the heart aboundeth, may oftener occur to his memory.
Sixthly, continual memory of Almighty God, and daily imagination of his sacred presence, that always thou art in his sight, with a frequent use of ​aspirations, which St. Augustine calleth jaculatory prayers; for these do guard the palace of the mind, conserving devotion in her fervor, that a man is always willing to pious actions, and ready to holy prayer. This document is one of the principal instruments of a spiritual life, and the only remedy for those, who have neither time nor place with opportunity, to insist to long prayer and meditation; and they which do thus bestow their labor to frequent aspirations, will, in a short time, profit much. Seventhly, perseverance in good exercises, that so times and places be duly observed, especially morning and evening, as fittest times for prayer. Eighthly, corporal abstinence and austerities do much help devotion, fasting from meat, a frugal table, a a hard bed, hair cloth, discipline, and the like. As they originally proceed from devotion of the mind, so they do not a little cherish, conserve, and nourish the root from whence they spring, which is devotion.
Lastly, works of mercy, are a great spur unto devotion, because they increase the confidence we have to appear before God, and to be presented before his sacred Majesty. They do accompany our prayers; and, finally, they merit that they be sooner heard by God, especially seeing they proceed from a merciful heart.
CHAPTER III.
NINE IMPEDIMENTS TO DEVOTION.
As there be nine things which do promote devotion, so likewise there be nine impediments that do hinder the same.
The first impediment of devotion is, sins not only mortal, but also venial, for these, although they do not quite abolish charity, yet, at leastwise, they diminish the fervor of it, and consequently make us less apt to devotion. Wherefore, with all diligence they are to be avoided, not only for the evil they bring with them, but also for the good which they hinder.
Secondly, remorse of conscience proceeding from sins, when it is in extremes, because it doth disquiet the mind, weakeneth the head, and maketh a man unfit for acts of virtue.
Thirdly, anxiety of heart, and inordinate sadness, for with these, the delight of a good conscience, and spiritual joy of the inward mind, can hardly suit and agree.
Fourthly, too many cares which do disquiet the mind, like the Egyptian prefects, who did oppress the children of Israel with too immoderate labors, ​nor will ever suffer them to take that spiritual repose, which they should have often had in prayer. Yea, at that time, above others, they disturb the mind, endeavoring to seduce her from her spiritual exercise.
Fifthly, a multitude of affairs, which take up our whole time, suffocates the spirit, scarce leaving for a man a moment to employ in Almighty God's service.
Sixthly, delights and pleasures of the senses, for these make spiritual exercises unsavoury, and a man unworthy to be recreated with heavenly consolations; for, as St. Bernard saith, he is not worthy of the visitations of the Holy Ghost, that seeketh after worldly solace. Inordinate Seventhly, inordinate delight in delight in eating and drinking; especially long and sumptuous suppers, which make a man unapt to spiritual exercises. For when the body is oppressed with too much meat, the spirit cannot so freely elevate itself to God.
Eighthly, curiosity of the senses and under Curiosity standing; as to see sights and hear new rumors, because these do spend precious time, disturb and overthrow the tranquillity of the mind; distracting it with many impertinences, which can be no small hinderance to devotion.
Lastly, an intermission of our wonted exer​cises, except when they are not omitted or deferred for a pious cause, or just necessity. For the spirit of devotion is delicate; which, when it is gone, it hardly returneth again, at least with great difficulty. For as trees and plants must be watered in due season, otherwise they wither away and perish, so devotion, except it be watered with the waters of holy meditation, doth easily vanish.
These things we have set down briefly, that they may be the better remembered; use and experience of them will afford a longer explication.
CHAPTER IV.
OF THE COMMON TEMPTATIONS, WHICH FOR THE MOST PART, ASSAULT THOSE WHO GIVE THEMSELVES TO MEDITATION; AS ALSO OF THE REMEDIES AGAINST THEM.
Now, let US see with what temptations, they, who frequent the exercise of prayer and meditation, are molested, that we may provide convenient remedies for them, which be these: — First, the want of spiritual consolations. Second, a multitude of unprofitable thoughts. Third, thoughts of infidelity and blasphemy. Fourth, fancies in the night. Fifth, sleepiness and drowsiness. Sixth, diffidence of going forward. Seventh, too much presumption of their own sanctity. Eighth, inordinate desire of learning. Ninth, indiscreet zeal.
These are the common temptations which do trouble those, who lead a virtuous life.
A REMEDY FOR THE FIRST TEMPTATION.
To him that wanteth spiritual consolations, this is the remedy, that, therefore, he omitteth not his customary exercises of prayer, although they seem unsavory, and of no fruit; ​but let him set himself in the presence of God, coming before him, as guilty of many grievous sins; let him search, diligently, the corners of his own conscience, and consider whether or no through his own default, he hath lost this grace, if so, let him beseech Almighty God to pardon him for this sin, admiring the inestimable riches of his divine patience in tolerating us so long.
By this means he will reap no small fruit from his aridity of spirit, taking from thence, occasion of profounder humility, when he considereth his own malice and perverseness in heaping up of sin, or of more ardent affection, when he seeth Almighty God's goodness in pardoning the same. And, although he enjoyeth no pleasure at all in his exercises, let him not, therefore, abstain from the continuation of them, for it is not always necessary that it The reward should be sweet and savoury to the of those who present taste, which will be here- after profitable. Especially when it is often seen by experience, that those who constantly persevere in their intended exercises, not giving over in the time of this aridity, but continue them with what care and diligence possibly they are able, that these I say, depart from this table recreated with many heavenly consolations, and much spiritual joy, seeing they find nothing to be omitted on their parts. It ​is but a small matter to protract prayer for a long space when it floweth with consolations, but when these are taken away, not to desist, is an admirable act of virtue; for in this humility shineth, patience is eminent, and true perseverance in good works is manifested.
But it is necessary in the time of aridity, to have a greater care of himself, watching over himself with greater diligence, to discuss his conscience more sincerely, and to observe all his words and actions more accurately. For then, when alacrity and spiritual joy (which is the principal oar of his navigation) is absent, with greater vigilance the defect of grace is to be supplied.
When thou findest thyself to be in this state, thou oughtest to think, as St. Bernard admonisheth, that the sentinels which did watch thee, are asleep, that the walls that did defend thee, are broken down, and therefore, the only hope of safeguard to consist in arms, when all is gone which did otherwise protect thee, safety is to be sought with an armed hand. O what deserved glory followeth such a soul, which winneth the triumphant laurel after such a manner, she fightelh a combat with the enemy, without either sword or buckler, is valiant without help, who, although she be alone, sustaineth the whole battle, with as much courage, as though she were compassed round about with troops of auxiliary forces.
This is the chiefest proof, whereby the sin​cerity and goodness of the friends of God is known, whereby the true are severed from false servants.
A REMEDY FOR THE SECOND TEMPTATION.
Against the temptation of importune and unprofitable cogitations, which are wont to vex those that pray, and disquiet them with no small molestation, this is the remedy; to resist them manfully, provided always, the resistance be not joined with too much violence and anxiety of spirit. Seeing this work dependeth not so much of our strength, as Almighty God's grace and profound humility; wherefore, when any one is beset with these temptations, let him confidently turn himself to God without any scruple or anxiety of mind, (seeing this is no fault, or at least, a very small one,) with great submission and devotion of heart, saying, behold, Lord, behold what I am! what other thing can be looked for from this ordure, but such filthy savours? what other fruit can be expected from this earth, which thou didst curse in the beginning of the world, but thorns and thistles? what good can it bring forth, except thou. Lord, dost purge it from all corruption? this being said, let him return to continue his meditations with patience, expecting the visitation of our Lord, who is never wanting to the humble of spirit. ​If yet the tumult of these troublesome fancies doth not cease, nevertheless, let him still resist constantly, repelling the force of them to the utmost of his power. From this perseverant battle, believe me, he will reap more gain and merit, than if, he had enjoyed the greatest consolations in his meditation.
A REMEDY FOR THE THIRD TEMPTATION.
To overcome the temptation of blasphemous thoughts, we must know as there is no temptation so troublesome to a pious mind, so likewise, there is none less dangerous; therefore, the best remedy is to contemn of thoughts them, for seeing sin consisteth not in sense, but delight of those things we think of. But in these there is no pleasure, but rather torture; therefore, they may challenge the name of punishment rather than of sin; and the more vexation is in them, the further off we are from consenting unto any sin; therefore it is best not to fear, but contemn them, seeing fear maketh them more strong and violent.
A REMEDY FOR THE FOURTH TEMPTATION.
Against the temptations of infidelity, he who is vexed with such cogitations on the one side, let him consider the imbecility of man's ​condition on the other side, the greatness of the divine power, to whom nothing is impossible; those things which God hath commanded, let him always bear in mind; for others, let him never busy himself in searching curiously the works of Supreme Majesty, seeing the least of them do so far transcend human capacity. Wherefore, he that desireth to enter into this sanctuary of God's works, let him enter with profound humility and reverence, endued with the eyes of a simple dove, not of a subtile serpent; and let him bear the mind of a meek disciple, and not of a temerarious judge; let him put on the shape of a child, for such our Lord maketh partakers of his divine secrets; let him not mind to search or know the causes of God's works; let him shut the eyes of natural reason, and open the eyes of faith: for these are the hands wherewith God's works ought to be handled. Human understanding is able to comprehend the works of men, but not of God, seeing they are not capable of so much light.
This temptation, seeing it is one of the greatest, which doth assault men, and bringeth none, or small delight with it, is to be cured with the remedy of the precedent temptation; that is, to make slight of it, for it cannot slain the soul with any great blemish, because where the will is contrary, there is no danger of any sin.
A REMEDY FOR THE FIFTH TEMPTATION.
There are some who are troubled with many fears and fancies when they go to pray in solitary places, remote from the company of men, against which temptation, there is no more efficacious remedy, than for a man to arm himself with a courageous mind, persevering in his exercise, for this fear is overcome with fighting, not with flying; moreover, let him consider, that the devil, nor any other thing whatsoever can hurt us, except God permits Let him also consider, that we are compassed about with a custody of angels, which do guard us, as well in, as out of prayer; they assist us carrying up our prayers to heaven; they help us to bring to nothing the devices of our crafty enemy, and to confound all his mischievous plots.
A REMEDY FOR THE SIXTH TEMPTATION.
To overcome sleep, wherewith some that meditate are often molested, we must consider that sometimes it proceedeth from mere necessity, and then it is not to be denied the body what is its due, lest it hindereth what is our right. Sometimes it proceedeth out of infirmity; then he must take heed not to vex himself too much, seeing herein is no ​sin at all, but moderately, as much as strength suffereth, resisting it; now using some industry, then some small violence, that prayer doth not altogether perish, without which nothing in this life can be had secure: but when it cometh out of sloth, or from the devil, then there is no better remedy than to abstain from wine, and not to use water in abundance, but as much as quencheth his thirst; to pray upon his knees, or after some other painful gesture of the body, let him use discipline, or other corporal austerity, to drive sleep from his eyes. To conclude, the remedy for this and all others, is instantly to implore his assistance, who is ready to give it to all, so they ask it fervently and constantly.
A REMEDY FOR THE SEVENTH TEMPTATION.
Against the temptations of diffidence and presumption, seeing that they in themselves be contrary, it is requisite to apply divers remedies. Against diffidence, let him consider that we do not rest upon our own merits, but upon Almighty God's grace; who is so much the more willing to assist man, by how much the more he is diffident of his own forces, placing a firm hope in the goodness of God, to whom nothing is impossible: the remedy for presumption, is to consider that the most evident and certain argument is, that a ​man is yet furthest from true sanctity, when he thinketh himself to be nearest.
Moreover, let him look upon himself in the lives of the saints who now reign with Christ, or live yet in this mortal life, as in a looking-glass, to which of these he doth compare himself, he will see that he is no more than a dwarf in respect of a giant; which consideration will not a little suppress his pride.
A REMEDY FOR THE EIGHTH TEMPTATION.
Against the inordinate desire of study and learning, it is good to consider how far virtue exceedeth science, and how much the knowledge of God excelleth human wisdom. Hence a man may learn how necessary it is, to bestow more labor upon one, than upon the other. Moreover, the world hath all the excellence that can be desired, but cannot avoid this misery — that it must end with life. What, then, more miserable than to seek after that, with so much labor and expense, which so quickly perisheth? If all things in the world could be known, they are but as nothing; and, therefore, it is much better to exercise ourselves in the love of God, the fruit whereof remaineth for ever, and in whom we see and know all things. Last of all, in the day of judgment we shall not be asked what we have read, but what we have ​done; not how eloquently we have spoken, but how well we have lived.
A REMEDY FOR THE NINTH TEMPTATION.
The chiefest remedy against indiscreet zeal of helping others, is so to attend to the good of our neighbors, that we hurt not ourselves: and so to have a care of the consciences of others, that we neglect not our own; but in assisting them, it is good to reserve so much time as is sufficient to own selves. conserve the heart in devotion and recollection. And this is, as St. Paul saith: "Ambulare in spiritu:" " To walk in spirit;" that is to say, that a man be more in God than in himself. Seeing, therefore, that the prime root of all our good upon this dependeth, we must strive that our prayer be so profound and long as may conserve the soul in devotion, which every short meditation is not able to do, but devout and long meditation.
CHAPTER V.
OTHER CERTAIN ADMONITIONS NECESSARY FOR SPIRITUAL PERSONS.
The thing that affordeth greatest difficulty in this spiritual journey is, to know how to come to God, and to converse with him familiarly. Let, therefore, none dare to enter in this way without a good guide, and well instructed with necessary admonitions and documents, of which we will set down a few, according to our wonted brevity.
The first is whereby we are taught what end we must aim at in these our spiritual exercises. We must therefore know, that since to communicate with Almighty God of itself is most delightful, having no bitterness mixed with it, as the wise man testifieth: hence it Cometh to pass that many, allured with the pleasure of this admirable and unused sweetness, (which is greater than can be comprehended) come to God, and frequent these spiritual actions; as reading, prayer, meditation, use of the Sacrament, for the great content and delight they take in them, so that for the principal end, wherewith they are moved, is this admirable sweetness which they vehemently de​sire. This is a great error, and many are plunged into it; for seeing to love and seek God should be the chiefest end of all our actions, these love and seek themselves; that is to say, their own gust and sensible delight rather than God, which was the scope of the contemplative philosophy of the gentiles; especially as a certain doctor saith, that this is a kind of avarice, luxury, and spiritual gluttony, no less pernicious than carnal. From this error springeth another branch; to wit, that many judge themselves and others, according to the ebbing and flowing of consolations, so far that they are persuaded that a man is more or less perfect, by how much more or less he is visited with divine consolations. This is a great mistake.
Against both these temptations, this general doctrine is a remedy: that every one must know that the scope of all these exercises, and the chief end of a spiritual life, is the observing of God's commandments, and a perfect fulfilling of his divine will: to this it is necessary that our own will be mortified, that the will of God may the better live and reign in us; seeing both these are directly contrary the one to the other. But this noble victory, seeing it cannot be obtained without special favor and allurements of God, therefore we ought to frequent the exercise of prayer, the better by it (and indeed the only means) to obtain this grace, and to bring this serious business of our soul's perfection to a good and de​sired end. With this intention we may confidently desire of God internal consolation, as we have said before. This did the prophet David, when he said: "Redde mihi Domini Isetitiam salutaris tui, et spiritu principali conjirma me:" " Give me, O Lord, the joy of thy salvation, and confirm me with thy principal spirit."
Hence it is manifest what end every one ought to prefix to himself in these exercises, and how they should esteem and measure their own and other's profit; not according to the multitude of flowing consolations, but according to those things they have constantly .suffered for God, partly in fulfilling his divine pleasure, partly in renouncing their own proper wills.
And that this ought to be the end of all our prayer and reading, it appeareth by that one psalm of the prophet David which beginneth "Beali irnmaculatl in via, qui ambulant in lege Domini;" " Blessed are the immaculate in the way, which walk in the law of the Lord;" which is the longest psalm in the psalter, notwithstanding, there is not one verse in it, in which there is not mention of (he law of God, and keeping his commandments: which the Holy Ghost hath so ordained, that men may learn to direct all prayer and reading to this end and scope. From which they that do decline, cast themselves into the secret snares of the enemy, who with his subtle craft persuadeth them, that is, some great matter which, indeed, is nothing; and (or this cause men, most exercised in spiritual matters, do af​firm the only touchstone of true virtue to be, not that sensible delight which is found in prayer, but patience in affliction, abnegation of one's own self, a sincere and entire fulfilling of the divine will, and, finally, in a diligent observing of Almighty God's laws and commandments; though I must confess that prayer itself, and the frequent consolations that are found therein, do not a little conduce and help to the better effecting of these things before mentioned.
They who are desirous to know how much progress they have made in the way of God, let them examine how much they have increased in interior and exterior humility; how willingly they have put up with injuries; with what mind they have borne with others' infirmities; how they have compassionated the imperfections of their neighbors; what confidence they have had in God, in the tedious time of tribulation; how they have bridled their tongues; how they have kept their heart; how they have mortified their flesh, and made it subject to the spirit: with what moderation they have behaved themselves in prosperity and adversity; with what gravity and discretion they have governed all their actions: and, above all, how dead they have been to the world, with all its pleasures, honors, and dignities; and accordingly as they have profited in these virtues, let them measure their perfection, and not according to the consolations wherewith God hath visited them. Wherefore, let every one be sure to bear one hand, ​and the chiefest over himself in mortification, the other in prayer, seeing the one cannot be attained unto without the other.
THE SECOND ADMONITION.
As it is not lawful to desire consolations and spiritual comforts, to that end that in them we should set up our rest, but only as they assist us in our spiritual progress, much less is it lawful to wish for visions, revelations, and the like; which to those who are not well grounded in humility, may be a great cause of their utter ruin. Neither is there any reason to fear that those who refuse or reject them, should be disobedient to God; because when it shall please God to reveal anything, he will do it after such a fashion that he to whom such things shall be revealed shall be so certain of them, that he will have no reason either to fear or doubt, though he should himself never so much strive against them.
THE THIRD ADMONITION.
We must have a special care not to speak to others of those sensible consolations, which Almighty God hath been pleased to recreate us withal: except it be to our spiritual director. Hence it is, that that mellifluous Doctor was wont to advise every one to have these words written in great letters in his chamber: My secret to myself: my secret to myself.
THE FOURTH MEDITATION.
Moreover we must always take good heed to deal with God, with much humility and re​verence, never to esteem ourselves so high in his favor, as to neglect to cast down our eyes upon our own baseness, and to shrowd our wings in the presence of so great a majesty, as holy Augustine was wont to do, of whom it is written, that he had learned to rejoice before God with fear and trembling.
THE FIFTH ADMONITION.
We have heretofore counselled the servant of God, that he consecrateth some certain time of the day to recollection. But now besides the ordinary course, we say, that he must sometimes sequester himself from all business and employments, as much as is possible, and give himself wholly over to devotion, the better to nourish his soul with the abundance of spiritual dainties, recovering his daily losses, and getting new force to go forward in his spiritual journey. Which, although it be not amiss to do at all times, yet more specially, upon the principal feasts of the year, in the time of temptation; after a long journey; after troublesome business, which gave matter of much distraction, that when we exclude from our souls all exterior things, and call ourselves back again to the point from whence we did digress.
THE SIXTH ADMONITION.
There be many who be not discreet in their spiritual exercises, when they enjoy heavenly consolations, and it oftentimes falleth out, that this prosperity doth expose them to mani​fest peril, for when Almighty God showereth down more abundantly this celestial dew upon their souls, they are so ravished with the sweetness of it, that they addict themselves without measure to this only exercise; to this end they prolong the time of prayer, macerate themselves with watching and other corporal austerities, so that nature itself, at length, is constrained to sink under the burthen of such indiscreet mortification. Hence it cometh to pass, that many abhor spiritual exercises, and some are not only made by this means unfit for corporal, but also dull for spiritual labors of prayer and meditation. Wherefore, in all these, there is great need of discretion, especially in the beginning, when spiritual consolations be more fervent, and commonly when discretion is least: for we must so order our diet that we do not faint in the midst of our journey. On the contrary, there be some so slothful and undevout, that under the color of discretion, immoderately make. much of themselves, refusing the least labor or trouble. This, although, it be dangerous to all, but especially to beginners; for as St. Bernard saith, it is impossible that he should persevere long in a spiritual course, who is indiscreet at first. That when he is a novice esteemeth himself wise, and when he is young governeth himself like an old man. Neither can I easily judge which of these be more dangerous: except as Thomas a Kempis saith, the first is more incurable, for whilst the body is strong and sound, there may be hopes to cure tepidity; but when it is ​once weakened through indiscretion, it scarce ever can be brought to its former fervor.
THE SEVENTH ADMONITION.
There is yet another danger more pernicious than the former, which is, that some having experience of this inestimable virtue of prayer, that all the fruit of a spiritual life doth depend upon it. Hence they persuade themselves, that in it all is contained, and that only, that virtue doth suffice for our salvation, which makes them to neglect other virtues, which are likewise the foundations and props which do uphold a spiritual building, which being taken away the whole fabric falleth to ruin; wherefore, they that seek after this one only virtue, with such indiscreet avidity, the more they labor the less fruit they reap. But the servant of God that expecteth merit and comfort in the way of perfection, must not fix his eyes so much upon one only virtue, although it be never so rare and excellent, but generally attend to all, as one string upon an instrument maketh no music, except we strike the rest, so one virtue cannot make a spiritual harmony in our souls, if the other be wanting, not unlike a clock, which if there be but a fault in one wheel, the others will stand; so it is in a spiritual clock, if one virtue be deficient.
THE EIGHTH ADMONITION.
These things which we have hitherto said, which do help to devotion, are so to be taken ​himself to Almighty God's grace, and behave himself manfully in his holy service, with this caution, that we should not put our confidence in them, but in God.
This I say, because there are some who labor to reduce all rules into art, thinking that they have attained to the perfection of that exercise, if they observe exactly the rules thereof. But they who put good principles into practice, will quickly attain unto their desired end, which doing, they are not to reduce grace into art, nor to attribute that to human rules, which is the gift of God. Hence we say, that it is not necessary to follow these rules, and documents, as depending of art, but as instruments of grace; because a man will learn thus to know, that the principal means, which one ought to seek after, is profound humility, with the consideration of our own baseness, and a great confidence in Almighty God's mercy. To the end, that we may come to the knowledge of the one and the other, let us pour out tears without intermission, and continually pray, that as we expect at the gate of humility, so we may obtain by it all our desires, and persevere in humble thanksgiving to the divine bounty, without any trust to our own works, or to any thing that is ours.
AD HONOREM DEI.