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1. Method of meditative prayer for those who cannot read;
2,3. Applied to the Lord’s Prayer and to some of the attributes of God.
4. Transition from the first to the second degree of prayer.
Those who cannot read books, are not, on that account, excluded from prayer. The great book which teaches all things, and which is written all over, within and without, is Jesus Christ himself.
The method they should practice is this: they should first learn this fundamental truth, that “the kingdom of God is within them,” (Luke xvii. 21,) and that it must be sought there only.
It is as incumbent on the clergy to instruct their parishioners in prayer, as in their catechism. It is true they tell them the end of their creation; but they do not give them sufficient instructions how they may attain it.
They should be taught to begin by an act of profound adoration and annihilation before God, and closing the corporeal eyes, endeavor to open those of the soul; they should then collect themselves inwardly, and by a lively faith in God, as dwelling within them, pierce into the divine presence; not suffering the senses to wander abroad, but holding them as much as may be in subjection.
2. They should then repeat the Lord’s prayer in their native tongue; pondering a little upon the meaning of the words, and the infinite willingness of that God who dwells within them to become, indeed, “their father.” In this state let them pour out their wants before him; and when they have pronounced the word, “father,” remain a few moments in a reverential silence, waiting to have the will of this their heavenly Father made manifest to them.
Again, the Christian, beholding himself in the state of a feeble child, soiled and sorely bruised by repeated falls, destitute of strength to stand, or of power to cleanse himself, should lay his deplorable situation open to his Father’s view in humble confusion; occasionally intermingling a word or two of love and grief, and then again sinking into silence before Him. Then, continuing the Lord’s prayer, let him beseech this King of Glory to reign in him, abandoning himself to God, that He may do it, and acknowledging his right to rule over him.
If they feel an inclination to peace and silence, let them not continue the words of the prayer so long as this sensation holds; and when it subsides, let them go on with the second petition, “thy will be done on earth as it is in heaven!” upon which let these humble supplicants beseech God to accomplish in them, and by them, all his will, and let them surrender their hearts and freedom into his hands, to be disposed of as He pleases. When they find that the will should be employed in loving, they will desire to love, and will implore Him for his love; but all this will take place sweetly and peacefully: and so of the rest of the prayer, in which the clergy may instruct them.
But they should not burthen themselves with frequent repetitions of set forms, or studied prayers; for the Lord’s prayer once repeated as I have just described, will produce abundant fruit.
3. At other times, they may place themselves as sheep before their Shepherd, looking up to Him for their true food: O divine Shepherd, Thou feedest thy flock with Thyself, and art indeed their daily bread. They may also represent to him the necessities of their families: but let all be done from this principal and one great view of faith, that God is within them.
All our imaginations of God amount to nothing; a lively faith in his presence is sufficient. For we must not form any image of the Deity, though we may of Jesus Christ, beholding him in his birth, or his crucifixion, or in some other state or mystery, provided the soul always seeks Him in its own centre.
On other occasions, we may look to him as a physician, and present for his healing virtue all our maladies; but always without perturbation, and with pauses from time to time, that the silence, being mingled with action, may be gradually extended, and our own exertion lessened; till at length, by continually yielding to God’s operations, He gains the complete ascendancy, as shall be hereafter explained.
4. When the divine presence is granted us, and we gradually begin to relish silence and repose, this experimental enjoyment of the presence of God introduces the soul into the second degree of prayer, which, by proceeding in the manner I have described, is attainable as well by the illiterate as by the learned; some privileged souls, indeed, are favored with it even from the beginning.42
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