And Consideration is no less behooveful to be had for all such virtues, as are called affective: that is, appertaining to the affection, whereof we have made mention before. Among which virtues, one of the most principal is devotion: which is a certain heavenly hability and gift, that inclineth our will to desire all such things with great affection, and earnestness, as appertain to the service of almighty God: which is one of the things, that man hath most need of, in this state of nature corrupted. For we see by experience, that men do sin, not so much for want of understanding, as for want of will: I mean hereby: that they sin not so much for want of knowledge what is good, as for that they are unwilling to do the thing they know to be good. And this unwillingness proceedeth not of the nature of virtue, (which of itself is most sweet, delectable, and very agreeable to the nature of man,) but of the corruption of man.
Now considering that this defect of our will is the very chief and principal impediment we have to hinder us from virtue, and goodness: our principal care must be, to seek a remedy for the curing of this defect. For which purpose, one of the things that helpeth us most, is devotion. For devotion is none other thing, but a heavenly refreshing, and a blast, or inspiration of the holy Ghost, that breaketh and maketh his way through all these difficulties, shaketh of this heaviness, cureth this loathsomeness of our will, and causeth us to have a taste and savor in that thing, that was otherwise unsavory, and thereby maketh us very prompt, agile, and quick, unto all goodness. And this wonderful effect of devotion the servants of God do daily try and perceive by experience in themselves, at what time they have some great and singular devotion. For then they find themselves more willing and lusty unto all labor, and pains, than they be at other times. And then it seemeth, that the youth of their souls rejoiceth, and is renewed: and then they try by experience in themselves the truth of those words of the prophet, where he saith: They that trust in our lord, shall change their strength: they shall take wings, as it were of an Eagle: they shall run, and not be weary: they shall go, and not be faint.
Devotion hath also an other property, which is, to be as it were a certain fountain, and perpetual spring of good and holy desires. For which cause in the holy scriptures it is commonly called an ointment, which is compounded of many sundry sorts of odoriferous spices, and thereby yieldeth out from it many sweet odors: Now the very like operation hath devotion also, for the time it endureth in our hearts: for so much as it wholly spreadeth itself abroad into a thousand sundry kinds of holy purposes, and desires, the which the more they increase, and are dilated, the more doth the stenches of our appetite decrease, and diminish: which are the evil desires, that proceed from the same. For like as the evil savour in a sick mans chamber, is not so much perceived, when there is a little frankincense, or some other odoriferous thing burnt therein: even so the savour of our evil desires is not so much perceived, so long as the most sweet savour of this precious ointment continueth within us. And forsomuch as it is certain, that all the corruption of our life cometh of the corruption, and stench of our appetite, and of the evil desires that proceed from the same, it shall be our part therefore to use great diligence in procuring this heavenly ointment of devotion, which is of very great force, and efficacy, to diminish and consume this pestilent corruption.
And in like manner, as consideration serveth in all the premises, even so doth it also serve and further all the other virtues before mentioned: which are, the fear of God, the sorrow for our sins, the contempt of ourselves, (wherein consisteth the virtue of humility,) and thanks giving unto almighty God for his benefits. For (as we have said before) there can be no good affection in the will, unless it proceed of some consideration of the understanding. For how can a man have sorrow and contrition for his sins, but by considering the filthiness, and multitude of them? The loss we receive by them? The hatred almighty God conceiveth against them? And withal, how polluted the soul remaineth by reason of them? Again, how can a man stir up his heart unto the fear of God, but by considering the highness of his majesty, the greatness of his justice, the profoundness of his judgements, the multitude of his own sins, with other the like things? How can a man humble and despise himself with all his heart, unless he consider the great number of his own frailties, infirmities, falls, and miseries? For if humility be (as St. Bernard saith) the contempt of ourselves, which proceedeth of the knowledge of ourselves, it is manifest that the deeper a man shall wade by means of consideration into this knowledge of himself, and the more he shall dig into this dunghill, the better and more truly shall he understand, what he is of himself, and the more shall he contemn, and humble himself. Now to speak of thanks giving unto almighty God for his manifold inestimable benefits, out of which do proceed those songs, and praises of God (which is a principal part of true religion) from whence (I say) doth this rendering of thanks proceed, but from the profound Consideration of the same benefits? For the more a man shall by means of Consideration penetrate, and understand the greatness, and excellency of gods benefits, the more is he provoked to praise, and give thanks unto almighty God with all his heart for the same. I do here also pass over the contempt of the world, and the hatred of sin, with other the like virtuous affections, which next after grace, do proceed of this exercise of Consideration, which is the spur and provoker of them all, and the oil wherewith the lamps of all these virtues, and good affections, and of other the like graces, are still nourished, and maintained.
OF PRAYER AND MEDITATION 