Chapter 27. A Few Practical Instructions for the Exercise of Mental Prayer

What has been hitherto stated is intended to furnish matter for consideration, which is one of the principal ingrecients in mental prayer, because many persons, have not within themselves, sufficient matter for meditation, and thus lose the advantages arising from it. We now propose to speak shortly of the manner and form to be adopted in the exercise itself And though the Holy Spirit is our head master in this, still daily experience points out, that some instructions are necessary, because the way which leads to God is rugged, and requires a guide without whose help many will squander away their time and wander far out of the path.

Firsr.—It is advisable therefore in the first place, when we intend to meditate on any one of the foregoing subjects, as our special exercise for any particular time, not to confine ourselves so rigidly to it as to scruple at deviating to any other of the subjects, should we find in the other greater devotion, more pleasure and more spiritual profit. Because the object of all being to excite devotion, what most contributes to further that object, should be deemed the best; we should nevertheless not change for trivial causes, but only when some clear advantage may accrue from it.

SecoNDLY.—Everyone should endeavour to avoid in this - exercise excessive intellectual speculation, and strive rather to engage the affections and sentiments of the will than wander into the speculations ‘of the understanding. Because undoubtedly those do not follow the right course in prayer who meditate on the divine mysteries, as if they were engaged in preaching upon them; this tends rather to disturb than collect the mind, to stray beyond oneself more than to enter into oneself. Therefore to succeed properly in this exercise, we should approach it with the feelings of an unlearned humble person, with the will disposed and ready to feel and love the things of God, rather than with the understanding sharpened and anxious to scrutinize them; because that is the duty of those who study in order to learn and not of those who pray and meditate upon God in order to excite compunction.

Tnirpiy.—As the last rule prescribes how to subject the action of the understanding and intrust all to the will, so this is directed to impose some restraint and bounds on the will itself and to curb its impetuosity. It is therefore to be borne in mind that the devotion we are seeking to obtain, is not a thing to be acquired by physical force, as those seem to imagine, who with too much earnestness of manner and forced sorrow and as if by witchery, extract tears from their eyes and sobs from their breasts, when they meditate on our Saviour's passion. Because this is- apt to dry up the heart and render it unsuitable for the visitations of the Lord, as Casianus teaches us. Such practices also are apt to injure the bodily health, and occasionally leave the soul so frightened with the distaste she has there received, that she is afraid to return to the exercise, having found by experience much suffering from it. Therefore let a»man be satisfied with performing well his part, that is with feeling himself in the presence of his suffering Lord, looking on him with sincerity and calmness, with a tender and compassionate heart, prepared to cherish any sentiments which God may please to infuse into him, more ready to receive the affections which his mercy may grant, than to express them by external demonstrations. And having done this, let him not feel troubled even when none shall be granted to him. F

From the above we may Y eather the kind of attention

“necessary in prayer, for it is our principal duty during the time of prayer tó keep the lieart alive, attentive, and directed | to the things above and not depgessod and slothful. pe

Fourruty.—But for the same reason that the undivided

“and concentrated attention of the heart is necessary, it is also necessary that it should be tempered and moderated, that, it may not injure the health nor prejudice devotion; because some weary and fatigue the head with the excessive violence they use to constrain their wandering thoughts, as we have already said, and others to avoid this inconvenience remain slothful and remiss and easily carried away by every idle breath of wind.

To avoid these two extremes take a middle course so as not to harass the brain by too close an attention, nor allow the thoughts to wander indiscriminately through sloth and negligence. For the same reason that we caution a person mounting a skittish horse to hold the reins steadily lest he back or run away, so should we steady and temper our attention, and not urge it too much nor weary it into fretfulness.

More especially is it important to warn people against fatiguing the brain by too close an attention at the beginning of a meditation, because the result usually follows that they lack strength, as they proceed, like travellers who press forward too quick, at the beginning of their journey.

Firraty.—But the “most important point is, that those who practice prayer should not be dismayed, nor abandon the holy exercise, if they do not realize the sweetness of devotion which they are seeking for. It is necessary to hope for the coming of the Lord with longanimity and perseverance, because it is due to the glory of his Majesty, to the lowness of our condition and to the importance of the occupation we have in hand, that we should oftentimes stand hoping and watching at the doors of his sacred palace. .

Therefore when thou hast waited a short time for the coming of the Lord, and he has visited thee, give him thanks, _ and if he seems not to visit thee, humble thyself before him, and recollect that thou dost not deserve what is not given to thee, and be content with offering thyself as a sacrifice, with denying thy own will, crucifying thy appetite, striving against the devil and thy own self, and with having at least a shy part properly.

eS eee

A A lA a A —

And if thou hast not adored the Lord with the sensible adoration thou hast wished, it is enough that thou hast offered thy adoration in spirit and in truth, as he himself desires to be adored. And believe me this is the most dangerous pass in this navigation where true devotion is tested, and if thou comest well out of this the rest of thy voyage will be prosperous.

Sixraiy.—Similar to the last and not less necessary is the following advice to the servant of God, not to rest content with any littlo relish he may find in prayer, like some do, who after shedding a solitary tear or feeling a slight melting of the heart, immediately think their exercise is finished and perfect : this is not enough for what we aim at here. Because as a slight sprinkling of water is not enough to make the soil bring forth its fruits, but merely lays the dust and moistens the surface, whereas sufficient water is necessary to penetrate deep and thoroughly saturate the land, to make it fructify, so also in this case, a bountiful supply of this dew and heavenly water is necessary to produce the fruit of good works.

For this reason it is specially advisable to spend as long a time as possible in this holy exercise. And one long meditation will be better than two short ones : because if the time is short, it is all spent in curbing the imagination and quieting the heart; and if after both are calmed we immediately rise from the exercise when we ought really to be beginning it, it will not be very profitable. To come more particularly to the length of time we should spend in this exercise, less than an hour and a half or a couple of hours is too short for prayer, because half an hour is frequently spent in tuning the instrument, and so to speak, in stilling the imagination, and the rest is necessary for the enjoyment of the fruit of prayer.

‘It is true, when this exercise follows immediately upon other holy exercises, the heart is found in a more suitable state for the duty, and like dry wood catches quicker the heavenly fire; also in the morning the time for prayer may be shorter, because that is the time of all others best suited for this duty. Nevertheless let him who has but little time to spare in consequence of his numerous engagements, not omit to offer his mite with the poor widow in the temple; because if he is not wilfully negligent, he who provides for all his creatures according to their several necessities will also provide for him according to his wants.

Szventuty.—In conformity with the last, we proceed to.

give another similar piece of advice, which is, that when the soul is visited during the time of prayer, or at any other season with a special visitation of God, the opportunity should not be allowed to slip by, but we should seize it when it is offered, for doubtless a man will sail further in one hour with this wind, than in many days without it. It is said the blessed St. Francis did this, and St. Bonaventure writes of him that he set such especial value on such an occurrence, that if when on a journey he was visited by our Lord with some special visitation, he made his companions go forward and remained

• stationary until he had ruminated on and digested the precious morsel sent from heaven. Those who omit to do this are usually chastised with this punishment, they cannot find the Lord when they seek him, because when he sought them he found them not. =