Chapter 75

Wherein some directions are given for our greater profit in the aforesaid exercise of Prayer: and for the avoiding of some inconveniences, which to ignorant persons are wont to arrive.

Thou art also to be advised, that¹ thou must not labour much, to fix the image of our Lord too profoundly in thy imagination; for danger is wont to arise thereby, unto the soul. To which it seemeth sometimes, that it doth really and exteriorly see the images, which it hath only within. And some fall into madness, and others into pride; & though neither of these two happen, yet doth it prejudice the health of the body, and that even almost, without remedy. It is therefore fit, that thou perform this exercise, in such sort, that neither thou do wholly forbear to represent the image; nor yet, that thou procure to have it continually, or to be fixed in thyself, with pain; but by little, and little; and so as that it cost thee not, too much trouble. Thou mayest also have near thee some² devout pictures, well proportioned to the several parts of the passion; by looking upon which sometimes, thou mayest be eased; and so enabled, without much difficulty, to imagine it without them.

Be also very careful, that not only thou fly from the danger which I have told thee of, in imagining with too much trouble, but³ also from thinking, with too much earnestness of attention, and with too much employment of the head. For besides the hurt, which such a head will receive thereby; it causeth a dryness in the soul, which maketh it abhor prayer. Do not meditate in such sort, nor with so much force, that it may seem as if, thou wouldst do it by thyself alone, or by the strength of thine own arms. For this would carry more resemblance, to the nature of study, then of prayer. But undertake this exercise, in such sort, as that thou rely, and rest upon the strength of our Lord, who helpeth men how to think. And if thou yet know not how to do it; but that thou perceive thy head or thy temples, find notorious trouble, do⁴ not proceed forward, but quiet thyself, and cast away that affliction of mind, and humble thyself in the sight of God with simplicity, and peace; desiring grace of him, that thou mayst so think as he will have thee; and do not, in any case, presume, in that high presence of God, to rely, and rest wholly upon thine own reasons, or stiff attention. But humble thyself before him, with a simple kind of affection, as a poor little Child, or an humble disciple would do, who carrieth a quiet kind of attention, to learn of his master, though yet withal, he resolveth to help himself. And know, that this is a business, which dependeth more⁵ upon the hart, then upon the head. For to love, is the end why we are to think. And for want of understanding this, and that kind of peaceful mind, whereof I have spoken; many have much wearied, both their own, and the heads of others, with prejudice of their health, & with impediment to much good which they might have done. And⁶ if God do vouchsafe the favour, to make thee able to meditate in this quiet manner, that which thou feelest, will both continue longer, and thou wilt be able to spend more time in prayer, and without trouble. All which thou wilt find to be very contrary, if thou proceed otherwise.

I have already said, how thy dwelling is to be in thy hart; where (as a careful Be●, who makes her honey within her hive) thou art to shut thyself up; presenting to our Lord that which shall be brought to thee from abroad; beseeching him to give thee favour, and light, as Moses did in the case of that material Tabernacle. And if the gall of any temptation, shall offer at thee, fly thou into thy hart; and then pull the door upon thee; and so joining thyself to our Lord, thy enemies will remain out of doors with scorn enough. For as the hurt which they might do thee, must be by means of thy thought; when once that, is well shut up from them, there is no means for them to enter.

And⁷ because that thou mayst continue and profit in this exercise, it is fit, in any case, that thou do it with a quiet kind of rest, & peace; I advertise thee, that if thou have strength to remain upon thy knees, during this conference with God, it will be fit to do so; because all reverence is due to that divine Majesty. And to this purpose, we have the example of our sovereign Lord and Master, of whom the Evangelist records, that in the Garden of Gethsemani, he prayed to his Father, upon his knees. But yet if the weakness of thy body be such, as that in prayer which is long, thou canst not remain kneeling, without prejudice to the peace of thy mind; and that it make thee unfit to attend to our Lord; thou art to put thyself in some such posture, as may not hinder this quietness. For though prayer carry the fruit of satisfaction with it, for the pain which we endure thereby; yet because that fruit, is greater, which we gather by getting light, and spiritual gust, & other benefits, which God giveth in prayer; it must be embraced at the fittest means, for the obtaining only of that which is best, if we be not able to comply withal.

It is also to be considered that, when in thy prayer, thou art thinking of some one thing, if thou find thy soul invited to pass on towards somewhat⁸ else; then (opening the gate to another good thought) thou art to dismiss the former, and to take the latter, supposing yet, that both be good. Though notwithstanding, thou art to be well advised, that this second thought may not come by some fraud of the Devil, that so thou making the leap of a Pie, from one thing to another, he may deprive thee of the fruit of prayer. Or else, that it proceed not from the levity of thine own hart; which, finding not that which it desireth in some one thought, disposeth itself to make trial of some other, and yet another. Thou art not therefore to forsake lightly, thy former thought, unless thou be effectually invited to do it, from within; and that, with such a⁹ kind of satisfaction to thyself, as the hart useth to feel, when God inviteth it; and when he interposeth himself. And by ask light of our Lord, and by taking account afterward what profit thou hast gotten; & by often taking of experience, thou wilt grow to do thy duty, in this business.

To this¹⁰ purpose it also maketh; that if thou be reading or praying vocally, and that our Lord do visit thee, with any profound internal feeling; thou art to cease from that which thou wert doing; and to feed upon the bit, which our Lord hath sent thee; and when that is done, thou mayest begin again, where thou didst leave. For since this exterior devotion, doth serve but to stir up the interior, we must be sure not to use it so, as that it may be a means to hinder the other. Nor would I speak of so many particulars, if I had not seen some people so tied to certain rules, and so resolved to task themselves in such a fashion, that although there were reason for them to believe, that our Lord would have them interrupt a thought, yet they will not do it. And if he will conduct them by one way, yet they will needs go by another, relying upon their own prudence. Whereas¹¹ notwithstanding, it is an infallible Truth, that nothing is more contrary unto this Exercise, then for men to think, that they are able to play the masters in it. And I have seen many men abound in rules, concerning prayer, & to be talking of great secrets, and the same men to be very empty in the practice of it For to rest upon those rules, and to reflect much upon them, in time of prayer, depriveth them of that humility, and simplicity of a child; whereby this business is to be treated with God, as I have said before. Yet¹² do I not deliver this, to dissuade men from using that reasonable diligence, which on our part we are to bring, especially when we are beginners in it; but only that we may perform it, with such a kind of liberty as not to hinder us from depending upon God, in expectation of his blessing; in such sort as he shall be pleased to give it. And¹³ be thou well assured, that in this exercise, he profits most, who doth humble himself more; and who doth use more perseverance; and who sendeth out, more deep sighs to our Lord; and not he, who hath more rules, without book.

Footnotes

1. It importeth much that great care be had of this. And ●ead this Chapter with great attention, for there is not any one, in the whole book, more excellent, & practical than this. ↩

2. Devout pictures do both address, & ease the imaginative part of man. ↩

3. We must neither be too extremely solicitous, on the one side, nor slothful, or negligent on the other. ↩

4. If thou wilt be sure, not to err; take counsel, from time to time, of thy ghostly Father; according to the circumstances, wherein thou shalt find thyself. ↩

5. How highly true this is. ↩

6. They who understand what he saith, do understand the truth, of what he saith. ↩

7. Note. ↩

8. It is impossible thus, by way of a general rule, to say that which shall fit, in the particular case of all men, the present matter, being so full of variety and difficulty; if therefore this be thy case, and that thou wilt not err, ask counsel of thy Ghostly Father. ↩

9. Thou must not fail to advice herein with thy Ghostly Pather. ↩

10. An advice concerning reading, and vocal prayer. ↩

11. Humility is th● best disposition towards Prayer. ↩

12. Note. ↩

13. Who are sure to profit most, in being able to use, mental Prayer. ↩