Saturday after the Second Sunday in Lent — On the Practice of Mental Prayer

Consider, first, the great error of many Christians, who imag ine the practice of mental prayer to be very difficult; and therefore are discouraged from undertaking this exercise, by the vain apprehension of not being able to succeed in it; an error which the devil endeavours to propagate with all his power, because he fears nothing more than mental prayer, as being the direct ruin of his usurpation, and the establishment of th kingdom of God in the soul. To confute this error, and to take away this prejudice against so necessary an exercise, reflect, that there is no such mystery in mental prayer as people vainly imagine; that it consists in considerations and affections, that is, in thinking and loving; and this in thinking on subjects generally the most easy and the most copious that can be, and, at the same time, of the utmost importance to the soul; and in loving him, whom, by thinkings we find to be every way the most worthy of our love. We can easily think of our other affairs, and even of every trifle that comes in our way; nay, thinking is so natural to us, that we cannot help thinking of something, whenever we are awake. And shall thinking be then only difficult, when we are to think of matters of the utmost consequence to our everlasting welfare 1 Or shall loving be difficult to a soul that was made to love, and that never can find rest but in her love; and whom God, by his grace, is continually inviting and pressing to love him?

Consider, secondly, that the subjects for mental prayer, which are the most necessary, are withal the most easy; such as those that are recommended by St. Teresa, in her writings, and by her own practice: viz. “ the true knowledge of ourselves, and what we are, both as mortals and as sinners; how much we owe to God, and how much we have offended him, and how ungrateful Ill we still are to him; what he is, and how much he loveth us, and what he hath done for us; the great humiliations and sufferings of the Son of God, for our redemption from sin and Satan; the sudden vanishing of all present things; and the eternal punishments and rewards to come.” Such meditations as these are no ways difficult or curious, but easy for every capacity, and withal open a wide field for the soul to expatiate in; and from these it will be easy for her to pass on to a variety of pious affections, suitable to the subject of the meditation. But, more especially, such considerations as these serve very much for enkindling in the soul the love of God, and a desire of being grateful to him, and of never more offending him; when we reflect what he, the Lord of glory, infinite in majesty, has done and suffered for us, such poor wretches as we are, to deliver us from such torments, which we had deserved, and to purchase for us such glory, of his own pure mercy and goodness.

Consider, thirdly, that it is also easy for the soul to practise mental prayer, in the way of familiar colloquies or entertainments with our Lord: conversing and discoursing with him, as we would do if we had him visibly present with us, as when he was here amongst men in his mortal life; treating with him as with a parent, a friend, a benefactor, as with our high priest, our advocate, our physician, our director, our brother, our spouse, our head, our redeemer, &c.; sometimes humbling ourselves before ♦ him, confessing and begging pardon for our many disloyalties; at other times representing to him our many infirmities, minding him of his promises, thanking him for his great patience towards us, condoling with him in his sufferings, and the daily affronts he receives from obstinate sinners, promising a new life for the future, offering all that we have, and our whole being to him, petitioning him for our many spiritual wants and necessities, &c. For, “ since we never want words,” saith St. Teresa, to talk with other persons, why should we to speak with God?” And surely none can want matter to converse and discourse about with him, but such as think they owe nothing to him, and, neither here nor hereafter, desire or expect any thing from him.

Conclude to let no apprehensions of difficulties discourage thee from the daily practice of mental prayer. The grace of God will make it easy to thee, if thou continue resolute in using thy best endeavours. Be not frightened, if thou meet with nothing at first but dryness and distractions; let thy will be good, and these will not hurt thee: God, in his good time, will let the light of bis countenance shine upon thee. By pei severance in this exercise, thou wilt, at length, digout a treasure, which will abundantly recompense whatever labour thou hast taken in digging. f 12