The Second Part of This First Treatise, Which Speaketh of Deuotion
What Thing Devotion Is. Chap. I
THE greatest labour, that such persons endure as geue them selus to praier, is the want of deuotion, which oftentimes they feele in the same; for when this faileth not, there is nothing more sweete, nor easie then to praie. For this cause, seeing we haue alreadie treated of the matter of praier, and of the manner which maie be obserued therein; it shall be expedient that we treate now of such things, as help and further vs to deuotion, and also of those that hinder vs, and of the remptations which be most common to deuout persons, and of certaine aduises, which be verie necessarie for this exercise. But first it shal be much to the purpose, to declare what thing deuotion is, that so we maie vnderstand before, how great a iewel that is, for which wee traueill.
Saint Thomas saieth that deuotion is a certaine vertue, which maketh a man quicke and readie to al vertue, and wakeneth him, and disposeth him to doe good woorks with facilitie and easines. Which definition of deuotion, sheweth manifestlie the great necessitie and profit of this vertue, because in the same is conteined much more, then manie can thinke of. Wherefore it is to be vnderstoode, that the greatest hinderance which we haue to liue wel, is the corruption of our nature, which came vnto vs by sinne, from which procedeth a great inclination that we haue to dooe […]ll. And these two things make the waie of vertue difficultous, and hard vnto vs, where as vertue, of her owne nature, is the most sweete, bewtiful, and amiable thing that is in the woorld.
Now against this difficultie and heauines, the diuine wisdome of almightie God hath prouided a most fit, and conuenient remedie, to wit the vertue and ayde of deuotion. For euen as the north-winde scattereth and dissolueth the clowdes, and leaueth the aire bright and cleare; so true deuotion shaketh of from our sowle al this heauines and difficultie, and leaueth her afterwards disposed, and redie to dooe al good: because this vertue is in such manner vertue, that it is also a speciall gift of the holie ghost, a dew of heauen, a succour & visitation of God, obtained by the meanes of praier, whose condition is to fight against this difficultie, to shift of this sluggishnes, to giue this readines, to illuminate the vnderstanding, to force the will, to kindle the loue of God, to quenche the flames of yll desires, to breede lothsomnes of the woorld, and hatred of sinne, and then to giue a man new feruor, a new spirite, a new force, & breath to dooe good works.
In such sorte that like as Sampson, 1 when he had his haire, had more strength then all the men of the woorld, and when he had his haire cut of, became feeble and weake, as other men ar: so is also the sowle of a Christian man passing strong, when he hath deuotion, but when deuotion faileth, she becommeth exceding weake. And so this is the greatest commendation that maie be giuen to this vertue, that she being but onlie one, is as it were a prick and spurre to all others. And therefore whoesoeuer earnestlie desireth to walke in the waie of vertues, let him not goe without these spurres; for he shal neuer be able, without them, to get his euill beast out of the mire.
Of that which hath ben saide, it seemeth manifest, what thing true and substantial deuotion is. For in deede deuotion is not that tendernes of hart, nor consolation, which those dooe somtimes feele, that exercise praier; but it is this readines, and corrage to dooe good woorks; whereof it often foloweth, that the one is found to be in vs, without the other, when it pleaseth God to proue such as be his. True it is, that this d[…]uotion and readines, doth oftentimes merite and deserue to haue that consolation; as on the other side, the selfe same consolation and spiritual gust, increaseth substantiall deuotion. And for this cause, the seruants of God maiewith much reason desire, and aske these comfortes and consolations, not for the sweetenes which they feele in them, but in this respect, that they be cause of the increasing of this deuotion, which maketh vs so fit to woorke wel, as the Pophet saith. 2 I haue runne (o lord) the wate of thy commandements, when thou did […]est enlarge my hart, to wit, with the comfort […] […] or thy consolation, which was cause of this my swiftnes. Now, here wee minde to treate of the meanes, by which we maie obteine this deuotion: and because this vertue is the spurre of al other vertues, therefore to treate of the meanes, by which deuotion is gotten, is to treate of the meanes, by which we obteine all other vertues.
OF NINE THINGS, WHICH help vs greatlie to atteine vnto deuotion. CHAP. II
BVT now, the things, which help vs to obteine douotion, be manie. For first, it maketh much to the purpose, to take these holie exercises verie earnestlie & hartilie, with a determined, and resolued mind to dooe all that, which is necessarie for the obteining of so pretious a iewel, be it neuer so difficultous or hard: for it is most certaine, that there is nothing of importance, which hath not his difficultie: and so likewise it happeneth in this affaire, at the lest to such as be nouices and young beginners.
Secondlie, it helpeth also much to keepe the hart from all kinde of idle and vaine thoughts, from al straunge affections and inordinate desires, from all disturbance, & passionate motions, for so much as it is euident, that eche one of these things letteth deuotion, and that it is no lesse requisite, to keepe the hart wel tempered for praier, than to keepe an instrument wil tuned for playing on it.
Thirdlie, it helpeth also greatlie, to keepe our senses recollected, speciallie our eyes, our eares, our tounge: because that by our tounge we poure out our hart, and by our eyes & eares, we fill the same with diuers imaginations of things, which trowble the peace & quietnes of the sowle. Wherefore it is saide with great reason, that a man giuen to contemplation, must be deafe, blinde, and dumme, for that how much lesse he is occupied in owtward affaires, the more shal he be recollected within him selfe.
Fourthlie, Solitarines helpeth also to denotion, for so much as the same doeth not […]nlie take awaie occasions of distractions from our senses, and from our hart the occasions of sinnes, but also it inuiteth a man to abide within him self, and to deale with God, and with him self alone, being moued thereunto through the opportunitie of the place, which admitteth no other companie but this.
Fiftlie, somtimes the reading of spiritual and deuoute bookes helpeth much, because they giue vs matter of consideration, they recollect the hart, they awaken deuotion, & make a man willinglie to think of that, which hee found to be so sweete: and moreouer that is alwaies represented to the memorie, that aboundeth in the hart.
Sixtelie, it much helpeth to haue a continual memorie of almightie God, to be alwaies in his presence, and to vse those shorte praiers, which S. Augustine calleth iaculatorie, or in manner of dartes, for that these praiers keepe the howse of the hart, and maintaine the feruor of deuotion, as hath ben saide before: and so a man sinde[…]h him self at al times readie, and in ordre to praie. This is one of the cheefest documents of spiritual life, and one of the greatest remedies for such, as haue not time, nor place to giue them selus to praier: and whosoeuer shal haue alwaies this care, he shal profit much in little time.
Se[…]enthlie, it helpeth to be continual, and to perseuer in good exercises, at the times and places ordeined, especiallie at night, or in the morning, which be the times most conuenient for praier, as al holy scripture teacheth vs.
Eightlie, austeritie and abstinence of the bodie, sober diet, lying hard, hearcloth, discipline or whipping, and such like things help also much, because al such things, as they rise out of deuotion, so likewise they awaken, maintaine, and nurrishe the roote from whence they first grew, which is deuotion.
Finally, the woorkes of mercie help much, because they giue vs hope to present our selues before God; they accompanie oure praiers with oure seruice, so that oure praiers be not drie demaunds; and deserue that the praier be mercifullie heard, which proceedeth from a merciful hart.
Of Nine Things That Hinder Praier. Chap. III
AS there be som things that help and further deuotion, so likewise som others there be that hinder the same, emongst which the first is our sinnes, not onlie those that be mortal, but also venial sinnes, because these, albeit they dooe not extinguish charitie in vs, yet dooe they slack and make cold the feruor of Charitie, which is as it were deuotion it self; and therefore it is reason to auoide them with al care and diligence, yf not for that they dooe vs harme, at the lest because they hinder vs from dooing good.
Secondlie, the remorse of conscience, which proceedeth of the self same sinnes, is a great let, when it is ouergreat, because it maketh the sowle vnquiet, heauie, dismaied, and weake to dooe anie good exercise.
Thirdlie, whatsoeuer greefe or disgust of minde, or inordinate afflection doth also hinder; because the tast and sweetenes of a good conscience, and of spiritual comfort, can not stand together with such things.
Fourthlie, too manie cares at a great let, which be those flies of Egypt, that disquiet our soule, and doe not suffer her to take that spiritual sleepe, which is wont to be taken in praier, but there, more then at anie other time, dooe disturbe her, and turne her from her exercise.
Fiftlie, ouermanie affaires be also a great hinderance, for that they take awaie the time, and choke the spirite, and so leaue a man without hart, to attend to almightie God.
Sixtlie, pleasures and sensual consolations dooe likewise hinder, because they make spiritual exercises to seeme vnsauerie. And moreouer, he that is much delited with the consolations of the woorld, deserueth not those of the holy Ghost, as S. Bernard saith.
Seuenthlie, the pleasure in too much eating & drinking, & much more in sumptuous bankets, ar no smal let, because these be an euil disposition for spiritual exercises, & holy vigils; for when the bodie is heauie and charged with to much meate; the sowle is verie yl disposed to flie on high.
Eightlie, the vice of curiositie, as wel of our senses, as of our vnderstanding, that is, a desire to heare, see, and vnderstand nouelties, is also a hinderance, because al these things robbe time, disquiet the sowle, and distract her diuers waies, and so be a let to deuotion.
Finallie, the interruption and breaking of these holy exercises, is an other hinderance, I meane, when they be not left for som holy cause, or iust necessitie, for somuch as the spirite of denotion is verie delicate, which, when it is once departed either it turneth no more, or at the lest with great difficultie. And therfore, euen as young plantes require theire ordinarie watering, which yf they want, they forthwith fade and drie vp, so likewise falleth it out in deuotion, when it wanteth the watering of deuout consideration.
Al this hath ben here spoken of so breefly, to the end it might better be kept in memorie; the declaration whereof, euerie one, that wil, maie see by practise and long evperience.
OF THE MOST COMMON TENtations, which be wont to wearie such as geue them selues to praier; and of…
IT shal not be amisse now to treate of the tentations, most common to such persons, as geue them selus to praier, and of theire remedies; which tentations be for the most part these that folowe. The want of spiritual consolations. The warre of importunate thoughts. The thoughts of blasphemie and infidelitie. The mistrust of going forward. The presumption of hauing greatelie profited. These be the most common tentations that ar in this vaie, the remedies of which be those that folowe.
The first remedie, against want of spiritual consolations
FIRST, the remedie for him that wanteth spiritual consolations, is, that for this he leaue not the exercise of his accustomed praier, although it seeme vnto him vnsauourie, and of smal fruite, but rather put him self in the presence of almightie God as guiltie and culpable, and examining his conscience, serche whither peraduenture he lost this fauour through his owne fault: and praie our lord with greate considence that he pardon him, and shew him the inestimable riches of his patience and mercie, in suffering and forgeuing one, that can doe nothing els but offend him.
In this fashion shal he draw profit of his drynes, taking occasion to humble him self the more, when he seeth how much he offendeth, and to loue God the more, considering how much he forgiueth him. And albeit he find not tast in these exercises, let him not forsake them; because it is not requisite that that thing be alwaies sauourous, which must be profitable: at the lest wise this we finde by experience, that as often as a man perseuereth in praier, with som litel attention and care, dooing in this the best that he is able, at the end he commeth from thence comforted and ioyful, when he seeth, that of his part, he did what laie in him. It is not much to continue much in praier, when there is much consolation. Much it is, that when there is smal deuotion, our praier then be much, and much more the humilitie, and patience, and perseuerance in dooing wel.
It is also requisite at such times, to behaue our selues with more sollicitude and carefulnes, then at other times, watching vppon the gard of our selues, and examining with good attention our thoughts, woords and deedes. For seeing that in this time we want spiritual ioie and comfort, which is the principal oare to rowe in this nauigation, it is needeful to supplie with care and diligence, that which wanteth of grace. And when thou seest thy self in this case, thou must make accoumpt (as S. Bernard saith) that the watches that guarded thee, ar asleepe, & that the walles that defended thee, ar fallen downe. And therfore al hope of thy saluation consisteth now in weapons, seeing that the walls can no more defend thee, but the swoord and dexteritie in fighting. O how greate is the glorie of the sowle, that sighteth in this sort, that without a shield, defendeth her self, without weapons, fighteth, without strength, is strong, and finding her self alone in the combat, taketh courage and a good hart for her companions?
This is the principal towch-stone, with which the finenes of frinds is voont to be proued, whether they be true or noe.
The second remedie, against importunate thoughts
AGAINST the tentation of importunate thoughts, which ar woont to molest vs in the time of praier, the remedie is to fight against them manfullie, and with perseuerance, albeit this resistance must not be with too much labour, and anxietie of spirite, because this affaire consisteth not so much in force, as it doth in grace and humilitie. And therefore, when a man findeth him self in this sort, he ought, without anxietie (because this is no fault, or els verie light) to turne him self to God, and with al humilitie and deuotion say to him in this manner.
Thou seest heere, o lord, what a one I am; and what could be expected of this dungehill, but such euil sent? what could be looked for of this ground, which thou hadst cursed, but thistles & brambles! This is the fruite which it can yeeld, if thou, O lord, make it not cl[…]ne. And hauing said thus, let him turne to goe forwards, as he had begonne, and looke with patience for the visitation of our lord, which neuer wanteth to those that be humble. But yf notwithstanding all this, these thoughts vnquiet thee, and thou neuertheles with perseuerance dooe resist them, and dooe what lieth in thee, thou must think for certaine, that thou shalt winne much more by this manner of resistance, then yf thou diddest enioie God with all contentment.
The third remedie against tentations of blasphemie
FOR remedie of tentation of blasphemie, it is to be noted, that as noe kind of tentation is more combresom then this, so none is lesse dangerous; & so the remedie is to make no account of these tentations, for so much as sinne consisteth not in feeling of anie thing, but in consenting therevnto, and in taking pleasure of it, which heere we see is not, but rather the contrarie, & therefore this may rather be called a paine then a fault: because the farther of that a man is, to receaue ioy of these tentations, the farther of also he is, to commit anie fault in them. And therfore the remedie, as I said, is to make no accoumpt of them, neither to feare them: for when we haue to much feare of them, the feare it self awakeneth them & stirreth them vp.
The fourth remedie against tentations of Infidelitie
AGAINST tentations of Infidelitie the remedie is, that a man calling to minde on th'one side his owne basenes, & on th'other the greatenes of almightie God, he think of that which God hath commaunded him, and be not curious in sear […]hing his woorks, forasmuch as we see, that manie of them exceede our vnderstan […]ing. And therefore he, that desireth to enter into this sanctuarie of Gods woorks, must enter with much humilitie and reuerence, & carie with him the eys of a simple doue, not of a malitious serpent; and the hart of an hūble scholler, not of a rash iudge. Let him becom as a little child, for to such God doth reuele his secretes. Let him not be careful to know the wheresore, that is the reason of Gods woorks; let him shut the ey of his vnderstanding, and haue open onlie the ey of faith, because this is the instrument, with which we ought to feele the woorks of God. To know the woorks of men, the ey of humane vnderstanding and wisdom, is in deede very good, but to vnderstand the woorks of God, there is nothing more improportionate then is that eye. And because this tentation is ordinarilie very noisome, therefore the remedie of it, is the same of the former tentation, which is, not to esteeme of it, for somuch as this tentation is rather a paine, then a fault, for in that thing there can be no fault, in which the wil taketh no pleasure, but is contrarie vnto it, as before hath ben declared.
The fift remedie, against tentations of diffidence and presumption
AGAINST the tentations of diffidence and presumption, which be cōtrarie vices, it behoueth vs to haue diuers remedies. For diffidence or mistrust the remedie is to consider, that this gift of praier is not to be obteined, onlie by thine owne strength and force, but by the grace of God, which is gotten so much the sooner, by how much a man more mistrusteth his owne propre forces, and trusteth onlie in the goodnes of God, by which all things are possible.
For presumption the remedie is to consider, that there is no more euident token, that a man is far of from all goodnes, then to thinke that he is verie neere it. Behold thy self also, as in a glasse, in the life of those that be Saincts, and of other excellent and vertuous persons, that yet liue in this woorld, and thou shalt easilie see, that in comparison of them, thou art no other then a little dwarfe, in comparison of a mightie greate giant; and so yf thou be not senseles thou wilt not presume of thy self.
The sixt • emedie, against excessiue desire of spiritual tast and consolation; and against the…
AN other tentation is, an ouergreedie desire to haue consolations and spiritual feelings; and a contempt of others, that haue them not. And so for remedie of this tentation, I mind to set downe, what end euerie one ought to haue in these spiritual exetcises. To which purpose it is to be knowen, that forasmuch as this communication with God is so sweete and delectable, as the wiseman saith, herehence it riseth that manie persons drawen by the force of this woonderful sweetenes, which is far surpassing whatsoeuer can be said of it, com by this meanes to God, & giue them selues to spiritual exercises, as wel of reading, as also of praier, and often vse of the Sacraments, for the greate tast which they feele in these things: in such sort, that the principal end, which moueth them to this, is the desire of this maruelous sweetenes. This in deede is a greate, and vniuersal deceipt, wherein manie fal: sorwhereas the principal, and cheefe end of al our woorks, ought to be to loue and seeke almighrie God, this is rather to loue, and seeke a mans owne self, to wit his owne tast and contentement, then God.
And that which is more, of this deceipt there foloweth an other, no lesse then it, which is, that a man iudgeth of him self and others, according to these gustes and feelings, and esteemeth that euerie one hath so much lesse, or more perfection, how much more, or lesse gust he hath of God, which is an exceeding great deceipt.
Now, against these two deceipts, let this aduise and general rule be obserued, to wit, that euerie one know and vnderstand, that the end of al these exercises, and of al spiritual lyfe, is the obedience of Gods commaundements, and the fulfilling of his diuine wil and pleasure, for the which it is necessarie, that our owne wil die, to the end that so the wil of God may liue and raigne in vs, seeing th'one is so contrarie to the other.
But for so much as so great a victorie, as this, can not be gotten without great fanours, and comforts of God; therfore principallie it behoueth vs to exercise praier, that by it we may obteine these fauours, and feele these comforts, and so bring this affaire to a good end. And in this sort, and to this effect we may demaund, and procure those pleasures of praier, as we said before, as Dauid demaunded them when he said. 3 Restore vnto me the gladnes of thy saluation, and confirme me with the prencipall spirite.
Now, according to this, a man maie easilie vnderstand, what ought to be th'end, that he must haue in these exercises; and heerehence likewise he shall know, by what he must esteeme, and measure as wel his owne forwardnes and profit, as also that of others; which is, not by the feelings, that he hath receaued of God, but by that which for Gods sake he hath endured, as wel in doing the will of God, as in denying his owne will. In so much that the Saincts saie right wel, that the true proofe of a man, is not the gust of praier, but the patience of tribulation, the denying of him self, and the fulfilling of the will of God, albeit for this end, as wel praier greatlie helpeth, as also the feelings and consolations that be geauen in the same.
Now, conformablie to this, he that desireth to see, how much he hath profited in this way of God, let him consider, how much he groweth euerie daie in inward, and owtward humilitie; how he supporteth the iniuries, donne to him by others: how he beareth other mens weakenes; how he succoreth the necessities of his neighbours; how he hath compassion, & is not offended at other mens defects; how he findeth him self to hope in God in time of trioulation; how he ruleth his toung: how he keepeth his hart; how he dounteth his bodie, with all the appetites and senses thereor; how he supporteth him self in prosperities and aduersities: how he helpeth and prouideth for him self in all things, with maturitie and discretion. And aboue all this, let him consider, yf he be dead to the loue of honor, of pleasure, and of the woorld; and according to that, which he hath profited in this, or disprofited, so let himiudge him self, and not according to that, which he feeleth, or feeleth not of God. And therefore he ought alwaies to haue an eye, and this also the cheefest, to mortification, and an other to praier, because this verie same mortification, cannot be perfectlie obteined, but by the help of praier.
Footnotes
Chapter 15 of 23