Chapter I. Of the fruit to be derived from prayer and meditation

Since this short treatise speaks of Prayer and Meditation, it will be well to state in a few words what is the fruit which may be derived from this holy exercise, that men may give themselves to it with more willing heart. It is a well-known fact that one of the greatest hindrances we have to attaining our final happiness and blessedness, is the evil inclination of our hearts, the diffculty and dulness of spirit we have in respect of good rules ; for, if there were not this in the way, it would be the easiest thing possible to run in the path of virtues, and attain to the end for which we were created. On which saith the Apostle, “I delight in the Law of God, after the inward man, but I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin.” This, then, is the universal cause of all our evil. One of the most efficacious means for overcoming this dulness and difficulty, and for facilitating this matter, is Devotion ; for as saith S. Thomas, “ Devotion is nothing else than a certain readiness and aptitude for well-doing.” For this takes away from our mind all that diffculty and dulness, and makes us quick and ready for all good. It is a spiritual refection, a refreshment, as the dew of heaven, a breath and inspiration of the Holy Spirit, a supernatural affection. It so orders, strengthens, and transforms man’s heart, that it imparts a new taste and inspiration for spiritual things, a new distaste and abhorrence for things sensual. The experience of every day shews us this. For when a spiritually-minded person rises from deep devout prayer, then straightway all his good resolutions are renewed, to- Rom, vii. 22, 23.

gether with fervour and determination to do well; the desire then to please, and to love a Lod so good and kind as He has then shown Himself to be, a willingness to endure fresh troubles, and chastenings, even to shedding of blood for His sake, then, finally, all the freshness of our soul, is renewed, and blooms again.

If you ask me, by what means so powerful and noble an affection of devotion is attained, the same holy teacher answers that it is by meditation and contemplation of things Divine ; for from deeply meditating and aderno over these things there springs up this disposition, and feeling in the will, which we call devotion : and this stirs and moves us to all. good. It is on this account this holy and religious exercise is so extolled and commended by all the Saints, as being the means of acquiring devotion, which, though it is but one virtue only, yet disposes and moves to all other virtues, and is as a general stimulus to all.

If you would see how true this is, hear how plainly San Bonaventura declares it in these words. “If thou wouldst suffer patiently the adversities and miseries of this life, be a man of prayer. If thou wouldst gain power and strength to overcome the temptations of the enemy, be a man of prayer. If thou wouldst mortify thy will with all its affections and lusts, be a man of prayer. If thou wouldst understand the cunning devices of Satan, and defend thyself against his deceits, be a man of prayer. If thou wouldst live joyfully, and with sweetness walk in the path of penitence and sorrow, be a man of prayer. thou wouldst drive out from thy soul the troublesome gnats of vain thoughts and’ cares, be a man of prayer. If thou wouldst sustain thy soul with the richness of devotion, and keep it ever full of good thoughts and desires, be a man of prayer. If thou wouldst strengthen and confirm thy heart in the walk with God, be a man of prayer. Lastly, if thou wouldst root out from thy soul all vices, and in their place plant virtues, be a man of prayer, for in this is obtained the unction and grace of the Holy Spirit Who teacheth all things.

“ And besides all this, if thou wouldst climb to the height of contemplation, and delight in the sweet embraces of the Bridegroom, exercise thyself in prayer, for this is the way by which the soul mounts up to contemplation and the taste of heavenly things.

“ Thou seest, then, of how great virtue and power is prayer, and for proof of all that has been said (to say nothing of the testimony of Holy Scripture) let this now be sufficient assurance that we have seen and heard, and see, day by day, many -simple persons who have attained to all these things above mentioned and others greater, through the exercise of prayer.”

So far are the words of San Bonaventura. Then, what richer treasure? What field can be found more fertile, yielding more abundantly than this? Hear also what another most religious and holy doctor, speaking of this same virtue, says. “In prayer the soul is cleansed from sin, pastured with charity, confirmed in faith, strengthened in hope, gladdened in spirit. By prayer the inward man is directed aright, the heart purified, the truth discovered, temptation overcome, sadness avoided, the perceptions renewed, languishing virtue restored, lukewarmness dismissed, the rust of vices done away; and in it there do not cease to come forth living sparkles of heavenly desires, with which the flame of Divine love burns. Great are the excellences of prayer, great are its privileges! Before it heaven is opened, secret things are made manifest, and to it the ears of God are ever attentive.”" This now is sufficient to show in some way what is the fruit of this holy exercise.