The divine life in three treatises

Direct. 4. If you would comfortably converse with God, be sure that you bring not Idols in your hearts: Take heed of inordinate affection to any Creature. Let all things else be nothing to you, that you may have none to take up your thoughts but God. Let your Minds be further separate from them than your Bodies: Bring not into solitude or to contemplation, a proud, or lustful, or covetous mind: It much more concerneth thee, what Heart thou bringest, that what Place thou art in, or what work thou art upon. A mind that is drowned in ambition, sensuality or passion, will scarce find God any sooner in a wilderness than in a crowd (unless he be there returning from those sins to God) wherever he seeth him, God will not own and be familiar with so foul a soul. Seneca could say [Quid prodest totius regionis silentium, si affectus fremunt?▪ What good doth the silence of all the Country do thee, if thou have the noise of raging affections within?] And Gregory saith [Qui corpore remotus vivit, &c. He that in body is far enough from the tumult of humane conversation, is not in solitude, if he busy himself with earthly cogitations and desires: and he is not in the City that is not troubled with the tumult of worldly cares or fears, though he be pressed with the popular crowds.] Bring not thy house, or land, or credit, or carnal friend along with thee in thy heart, if thou desire and expect to walk in Heaven, and to converse with God.

Direct. 4. If you would comfortably converse with God, be sure that you bring not Idols in your hearts: Take heed of inordinate affection to any Creature. Let all things else be nothing to you, that you may have none to take up your thoughts but God. Let your Minds be further separate from them than your Bodies: Bring not into solitude or to contemplation, a proud, or lustful, or covetous mind: It much more concerneth thee, what Heart thou bringest, that what Place thou art in, or what work thou art upon. A mind that is drowned in ambition, sensuality or passion, will scarce find God any sooner in a wilderness than in a croud (unless he be there returning from those sins to God) whereever he seeth him, God will not own and be familiar with so foul a soul. Seneca could say [Quid prodest totius regionis silentium, si affectus fremunt?▪ What good doth the silence of all the Country do thee, if thou have the noise of raging affections within?] And Gregory saith [Qui corpore remotus vivit, &c. He that in body is far enough from the tumult of humane conversation, is not in solitude, if he busie himself with earthly cogitations and desires: and he is not in the City that is not troubled with the tumult of worldly cares or fears, though he be pressed with the popular crouds.] Bring not thy house, or land, or credit, or carnal friend along with thee in thy heart, if thou desire and expect to walk in Heaven, and to converse with God.