For so much as in the exercise of consideration, it can not be, but that some labor and pains must needs be taken, as well by reason of the employing and occupying of the time, which it requireth of us every day: As also in regard of the quieting, and close recollecting of the heart, (which is a thing very requisite for the same,) I think it therefore very necessary before all other things to declare here what great fruits, and commodities, do ensue of this exercise; to the intent that the heart of man, which without great promises and allurements is not moved to take great pains, may by this mean be the more moved, and provoked, to the love of this holy exercise and to bestow greater pains, and labor therein.
Now the greatest commendation we can give to this virtue is this, that it is a great helper and furtherer of all other virtues. I mean not in supplying the proper office of them, but in helping them in their exercise. In so much that like as devotion is a general stirrer and provoker unto all virtues (as St. Thomas affirmeth:) And as the hearing of a Sermon, (if it be heard with such attention and devotion, as it ought to be) is also an exercise that moveth us, not to any one virtue alone, but to all virtues, (for so much as each good instruction is directed to this end:) even so likewise is Consideration a great help and furtherance not only to any one virtue alone, but unto all kind of virtues. For there is no more difference between a Sermon, and Consideration, then is between the reading of a lesson, and the repetition of the same reading, or between the meat that is set before us in a dish, and the same meat when it is digested, and concocted in the stomach. Now this is one of the greatest, and most assured praises we can give to this virtue. For by this means it putteth not away the labors of other virtues, but rather maketh provision how to help and further them in their labors, yea and stirreth and provoketh them thereunto. This is the thing, which by the grace of God we intend now to prove very manifestly in this place.
For the better understanding whereof, it is to be known that among virtues some be common both to the Christian, and to the pagan philosopher: (as those four that be called Cardinal virtues, To wit, PRUDENCE, JUSTICE, FORTITUDE, AND TEMPERANCE. Of which virtues the philosophers understood, and wrote very much.) Other virtues there be, that are proper and peculiar unto a Christian only, in that he is a Christian: whereof the pagan philosophers neither knew, nor wrote any thing at all: or if they did, it was surely very little. These are principally those three most noble virtues called Theological virtues: To wit. FAITH, HOPE, AND CHARITY. Which have for their object almighty God himself: and their proper office is, to dispose and direct a man towards him. These Theological virtues have the empire, and sovereignty over all other inferior virtues, and therefore they move and provoke them to do their operations, whensoever the same is expedient for their service. After these, there follow other very principal, and excellent virtues, (which be very near of affinity unto them.) As the virtue called Religion: whose object is the service and honor of God: The virtue called Devotion: which is the act and exercise of the same religion: and the office of it is to make us very prompt, and ready, to do all such things as appertain unto his service. The fear of God, which refraineth, and bridleth us from sin. Humility which is also after a sort (as Saint Thomas saith) the root and foundation of all virtues. And penance, which is the gate of our salvation, whereunto appertaineth the sorrow and grief for our life past, and withal a firm purpose, and determination, to amend our life in time to come. Of all these virtues the pagan philosophers understood very little, or nothing at all, notwithstanding that these be the virtues that have the sovereignty, and principality, over all others, yea they be the roots and fountains of all our weal. First, because (for the most part) they be spiritual virtues, that have the accomplishment of their perfection in the inward part of our soul, (where all the beauty of the daughter of the king standeth:) And secondly, because all these virtues (faith excepted) be affective virtues, and consequently they be unto us great motions, and provocations, to do good works. Wherein the providence of the grace of God wonderfully appeareth. For like as nature hath provided for us natural affections, and desires, that should be as it were certain spurs to provoke us to do all such things as are requisite for our natural life: even so likewise hath the grace of God provided for us other supernatural affections, that might be also spurs and provocations unto us, to do all such things as are behooveful for our spiritual life. And such be these virtues before mentioned: to wit, LOVE, SORROW, FEAR, HOPE, with the rest, without which virtues the spiritual life were like a barge without ores, or like a ship without sails. Forsomuch as without these virtues we should not have any thing to move and provoke us to do good works. And yet hereof we have greater need in this life, than in the other. For (considering that the way of virtue is so sharp, and full of difficulty) what should become of us, if we had not these spurs and provocations of love, of fear, and of hope, to spur and prick us forwards to labor and travail in the same? For this cause therefore are these virtues so much commended. For besides that they are such principal virtues, (as we have declared,) they be also very great provocations, and motions, to move us to do good works.
This foundation being now laid, I say that the greatest praise we give to the virtue of consideration, is that the same is a great minister and helper unto all these virtues, as well of the one sort, as of the other, according as we will now declare. Where also it shall appear, that the commendation we give to this virtue, is not so much in respect of the virtue itself, as for the service, and commodity, it bringeth to other virtues.
OF PRAYER AND MEDITATION 